In the name of Allah most Merciful most Beneficent, greetings and prayers on Muhammad and his family.
Ali ibn Ahmed (may Allah be pleased with him) said: Praise be to Allah Lord of the universe and praise be to Muhammad the finale Prophet and Messenger of Allah, and many greetings be upon on him. We ask Allah that he will accompany us with protection from every mistake and blunder, and grant us correctness in every deed and statement amen, amen.
To proceed. May Allah help you and us so that we can be obedient to Him. You have wished that we make an abridgement of the issues that we have collected in our book called al-Mujjalla. Furthermore you have requested that we restrict ourselves on the basic principals of evidences without being excessive in detail, so it will be straightforward for the beginning students. Thus achieving step for step guidance into becoming comprehensive in argument and knowing the various points of view. As a result, this will lead to the correcting of these evidences arriving at the truth in issues in which the people have disagreed on.
Also to have an overview on the rulings of Quran and also to have the majority of the well established Sunna of the Prophet (saw) and distinguish it from the weak Sunnah. and learn something about the trustworthy narrators and distinguish them from some of the weak ones, and hinting to the invalidity of analogy (Qiyas), its contradictions and the contradictions of those who use qiyas. I ask Allah to guide my mind to do this and ask his help in guidance towards the truth, and ask Him His support to explain that and make it closer, and it will be purely for His sake, amen Rabbil alameen.
Let it be known that whoever reads our book, we did not argue with a report but that it was correct with a correct and trustworthy reporter or we disagreed with a report accept that it was weak and we showed its weakness or it was abrogated and we showed its abrogation. And our guidance and support is only by Allah (swt).
Abu Muhammad (may Allah be pleased with him) said, “the first thing a Muslim should say otherwise his Islam will not be correct is what has been reported to us by Abdulla b. Yusif reported by Fateh reported by Abdulla b. Ali reported by Muslim b. Hajjaj reported by Ummayyah b Qustan reported by Yuzzed b. Zurrayah reported by Rowah reported by Ala b. AbdurRahman b. Yakoob from his father from Abu Hurairah from the Prophet (many greetings and prayers be upon him and his family) that he said, “I have been ordered to fight the people until they say that there is no god but God, and believe in me,(as a messenger), and that which I have brought. If they do that they protect their money, their blood their wealth from me accept with its duty, and their accounting is with Allah.”
The same meaning has been narrated in connected chains to ibn Abbas, “whoever adopts a Deen other than Islam it will not be accepted from him and he will be a looser on the day of judgment, and this is a statement of all people (ijma) without that you are not a Muslim. Why is it necessary for it to be in the heart? Because Allah says they have been commanded only to worship Allah sincerely and devotedly in religion. Sincerely is the action of the sole (heart), and the duty to pronounce it by the tongue because the shahada and the protection where the Prophet (many greetings and prayers be upon him and his family) said I cannot touch you any more cannot be but by the tongue necessarily, or equivalent (ie writing for the dumb, pointing at the Messenger then looking at the sky etc).
Scholars always had the habit of including themselves in the narration as if they were not present, ie Bukhari says “kalla Abu Abdulla” which really is himself. Also the students were the ones who added may Allah be pleased with him as ibn Hazm would be dictating to them and as they were maybe writing the book up after his death it was added. Otherwise it would be very improper for ibn Hazm to add may Allah be pleased with him.
This hadith indicates that the Prophet (many greetings and prayers be upon him and his family) fights the people until they witness that and pronounce that the Prophet (many greetings and prayers be upon him and his family) only knows the public pronouncing and all that he brought means even the things you don’t understand you must pronounce before we stop fighting you. If they do that then they are protected accept if they have to pay blood money or even possible execution (that is the haqq). It has to be sincere from the heart and if it is not then you are a hipoocrete (kafir). But noone knows that only Allah and there are verses of Quran that allude to that.
Abu Muhammad (may Allah be pleased with him) said Allah is the God of everything and created everything accept Himself. The proof for this (obviously this is a rational proof). The whole world with all its components is in time, (time is an attribute of this world and you cannot conceive anything in this material universe accept in time. And nothing can be imagined accept in time categories, I know because I am a physicist and it has been proven. The time is just the counting of the events by appearances or non appearances or by movements. Since the time is a duration it is countable in minutes or seconds and it increases with the passage of time (it is adding so someone after time is one years old then two then three etc), and this increase cannot be but with something that has a beginning or an end , and also numbers have a beginning and an end, and the time is composed of its parts (its moments of time, every second has a beginning and an end) and the totality of time is nothing but the totality of its parts. Since every part has a beginning so must all of it must have a beginning by necessity. Since the whole universe cannot but be conceived but in the category of time then the whole universe is having a beginning by necessity. And what ever has a beginning must have a beginner. The whole universe is created so it must have a creator that exists outside of the universe ie outside of time. (otherwise we are back to the same problem), and he owns what he used to create and did not use any outside material.
Dr Masari just comments that contingency argument is a better way to go and that atheist to this day have never claimed to this day have never claimed that the universe exists by itself but just show that proof of God arguments are weak refer to his book of tawheed.
Abu Muhammad (may Allah be pleased with him) said that there is no deity but Him and He is one without beginning, and without end. The proof for this; we have established by necessity in the previous issue that the whole world is created and it has a creator, if the creator had been more than one then they would have been countable, and we have established that whatever is countable has a beginning and an end, so they will be in their totality created and have a beginning , and also every two must be different, (because if they were completely identical even in terms of the same space they are occupying then they must be the same) so they must have some distinction. And if they are different then one must distinguish it self from the other with certain features.
Which the other doesn’t have (otherwise they will collapse into one). But if He is composed of one part and the other is another part then He needs that and thus He is a finite being. So all arguments will lead to the creator being one. And He must be different from His creation in every respect, and the creation is multiple and many where as the creator is one and absolute. So we have proven in a short way (better explanation and bigger explanation is elsewhere, probably in the Mujjala). God is one, without neither beginning nor end if He is just one dot similar to His creation then we are back to square one. In the Quran Allah says, “nothing is similar to Him” (shurah verse 11) and “none is equivalent to Him” (surah Ikhlas verse 4).
Abu Muhammad (may Allah be pleased with him) said And He created everything not for anything in which was making creation obligatory on Him. (He was not forced to create that is He is a free agent). Evidence for that, if He does anything because of a reason (ie obligatory) then the reason has to be either:
Looking at point number 1, if it is without beginning (with Allah for all eternities, then two impossibilities will result from that:
Something eternal is with Allah and will contradict what we have just proved ie He is without beginning but everything else has a beginning.
Because that reason is obligatory it creates its result then the universe (which has a reason for coming into being), must be without beginning, because it has to be immediate because the nature of the reason (in a physical sense) is that it is connected to the thing that it is acting on (malul) all the time because it obligates the thing that it (ie reason) is acting upon (malul) to exist, so if the reason of the universe must be without beginning (has a beginning and no beginning at the same time).
Because the reason does not divorce from what it is acting upon (the malul) if the reason is without beginning then the conditioned thing is without beginning then the conditioned thing is without beginning. He must choose that is He (God) is not a free agent. That reason dictating to Him must be without a beginning then it is forcing Him to create then He must create without beginning which means the universe is without beginning which is a contradiction. Allah is absolutely free everything thing He has done he could have foregone. Because some philosophers said that Allah is obliged to do certain things. But actually Allah is obliged to do nothing. His freedom is absolute.
Also if there had been a reason that Allah has to do certain ways then Allah would be under duress, He will have a law above Him, and He would be under pressure (Makhkur) and not the Master (kaheer)
2.Now if reason is created then it must be created by Allah because there is no other entity that would create it, so no problem with that. But why did He create the reason, if it is because of being under duress by another thing then where back to square one! Or the first reason after going through all the chains of reason must have been His choice. (So you are forced to have an eternal universe or a free agent creating the universe. Allah can make complex rules on Himself but ultimately there has to be His free choice to impose those rules on Himself.
Abu Muhammad (may Allah be pleased with him) said And the souls are created and the evidence for that is we find the bodies are composed sometimes do not feel anything, sometimes if you think about something and focus on it you defocus from your body and you become more sharp in thinking. And if your bodily situation interferes with your thinking you become defocused so we deduce that the entity that feels and knows is not just the body there is something extra than the body, and we find the body when that thing has departed it has no feelings no understanding, this is usually caused by unconsciousness, sleeping or in the most extreme circumstances death. So this is evidence that the entity that feels understands and comprehends is not the body.
This entity is called in Arabic nufs or ruh. Allah says He receives the souls when they die and those who do not die in their sleep. [zumar 42]. We see the immediate perception that there are good souls and bad souls; there are courage’s souls and cowardly souls. Every human being has a soul that is different from the other human being. There are many souls and they are part of the universe (remember proof of God section).
They use to think that the soul was an eternal thing like the force depicted in the George Lucas film Star Wars. Everyone shared in this soul and some people had more of this soul than others i.e. a man of bravery had more of the eternal soul than a coward.
Abu Muhammad (may Allah be pleased with him) said She is the spirit itself, evidence for that, we have established previously that there is something that is managing the body which is in it self an entity the living feeling addressee and there has never been any evidence that they are two different things. So whoever claims that the ruh is different than the nufs he claims that they are two different things without any evidence, and anything without evidence is wrong.
Allah says “bring your evidence if you are telling the truth” baqarah 111. whoever has no evidence is not telling the truth. So we have established that nufs and ruh are two names for the same thing (synonymous). It was reported to us by Abdulla b. Rahee, Umar b Abdul Malik Muhammad b Abu Bakr Abu Dawood Sijistani Ahmad b Saleh Abdullah b Wad Yunis b Zaid Muhammad b Shihab (Zuhri) Sad b Mussayab Abu Hurari Prophet ()
Messenger of Allah told Billal watch for us the night. But Billal was overtaken by his eyes (sleep), so he didn’t wake the Prophet (), nor did the Prophet wake up by himself, nor for that matter anyone in the group. Until the sun hit them. The first one to wake up was the Messenger of Allah (), and he said ya Bilal. Bilal said my soul was taken by the one who took yours, may my mother and father be sacrificed for you messenger of Allah.
Abu Qatada said that the Prophet said “indeed I praise Allah (swt) that we were not involved in dunya which would have diverted us from our salah. But our spirits (wa lakin awrahna) were in the hands of Allah azza wa jal, and He held it back and sent it back when He wanted.” The messenger expressed by the word soul the same like the word awrah, so he used soul and spirits synonymously and there is nothing established from him 9peace be upon him) in this issue and on Allah we trust and rely.
He () used the word awrahna and Billal used the word anfusana and he () the Prophet approved because his silence is consent.
And the Divine throne is created the evidence for that is the statement of Allah () “He is the lord of the grand throne” Mumeen verse 86.What ever is under a Lord is created (some people use to believe that the throne was a divine entity that had emanated out of Allah () and that it was uncreated and besides Allah) and anything accept Allah is created.
Nothing is similar to Him and He does not appear to His creation in the likeness to what He has created, and we have discussed this before and if Allah was to appear in a picture the picture would be an example of Him but He has no real example. Allah says “He has nothing similar to Him” (la kimithli hi shay).
The Prophet once saw Allah in a dream as a young man its just a pointer nothing else. Allah can create a picture in your mind of Him which is just a pointer like the word ALLAH i.e. Allah is not alif lam lam etc, really ibn Hazm should not have put this issue in the book of Tawheed
And the Prophethood is a truth and an evidence for that whatever is not directly present to us by our senses or was before us cannot be but by reporting about him. And the report of tawatur creates necessary knowledge by necessity,
Commentary: Tawatur is a narration of unquestionable authority. It is determined by the situation/conditions surrounding the narration or through the number of narrators. The first method is qualitative and the second is quantative.
An example of the first case would be a narration delivered from two or more completely independent sources(narrators) thereby completely negating the possibility of identical error or fabrication from all the sources at the same time. An example of the second case would be a narration from such an overwhelming number of sources leaving no room for the possibility of a mass co-ordinated fabrication or all the sources making the exact same mistake by coincedence. Therefore the level of authenticity of narrations delivered through these methods(of tawatur) are beyond possible doubt.
Other kinds of narration which rely on the trustworthiness of a single narrator can be very strong in their authenticity as a result of having a narrator of excellent character and intellect (memory). This would produce a narration whose authenticity would be beyond reasonable doubt. Unlike a tawatur narration, which leaves no room for even the possibility of any negative connotations, there is still the possibility that this type of narration is flawed in some way. It would be unreasonable to doubt or question its authenticity (hence the term beyond reasonable doubt) but not impossible. This is because it is possible that the narrator, for example, was mentally disturbed during this period of their life.
With this previously mentioned transport of reports by tawatur it has been established that certain individuals came to the people in their time mentioning that ALLAH(SWT) the Creator of the creation has inspired them or revealed to them they are to warn the people and give them commands which are obligatory upon the people to fulfill. They (the common people0 would ask for evidence for that. These individuals (the prophets) would then prove the truthfulness of their statements by performing acts which were against the nature of the universe (making it impossible to rationalize the accessibility of such abilities to any created being). Only the Creator can perform such actions (and therefore the only rational conclusion that can be reached is that this Creator performed these actions because he created the laws of the universe and He can break them because He is not compelled by any laws only laws which he has placed upon Himself). Examples of such supernatural actions would be turning a lifeless/dead stick into a moving living snake or splitting the sea allowing vast numbers of people to cross while the prosecuting army, giving chase, almost catches them but is drowned by the sea reverting its normal state (both miracles associated with the prophet Musa, peace be upon him). or reviving a creature whose death is established beyond doubt. Comment: For example in the case of Isa (pbuh) a man called al Azar died and his body was buried in a cave and sealed with a heavy rock (as was the custom of the time). When the heavy rock was moved a very foul odor or stench came from the cave as a result of the body’s decomposition and yet he was fully revived and lived for many years after that. This is not accessible to any created being. or healing a person who is born blind.
Comment: The instant healing of someone who is born blind is more miraculous than healing a person who was blinded in adulthood. This miracle is associated with the prophet Isa (pbuh) and is mentioned in the Quran and in detail in the Old Testament. Isa (pbuh) by the leave of ALLAH (SWT) healed a middle-aged (adult) man and he immediately ran home and embraced his father.
From scientific study we know (as fact) that humans develop their linguistic skills, association of names with form or image (what the name represents or refers to), concepts and principles etc through experience. This process begins in early childhood. Humans are social creatures and they learn through interaction so if a human is kept in isolation from birth they would not develop the many complex forms of behavior and knowledge prevalent in human society today and a prime example of this would be language because in humans, unlike many other animals, this ability is not innate and it must be acquired.
This learning process is at its peak and is most potent during childhood because children are empty-minded and therefore absorb vast amounts of information in very short periods of time with no extra effort on their part. Adults on the other hand have already developed their system of thinking and it is engraved on their minds. Because of this it can be extremely difficult to change their mindsets and the learning process for them is a lot slower and requires much more effort.
Vision is probably the most important/integral of the human senses because a majority of a child’s learned associations are based on this sense if not assisted by it in some way e.g. the sky is blue. It plays a key role in the development of our linguistic skills and research has shown that people who are born blind tend to have poor linguistic abilities in adulthood in comparison to people who were born with normal eyesight.
A person who is born blind will learn about their surrounding environment through their other senses of touch, smell, taste and hearing. This can greatly limit their mental scope for comprehending things. They have no concept of colour or shape and size (visually of course). They grow to know things by the way they feel, smell, taste or sound. They almost certainly cannot produce mental images (since they have no grounding with vision) but they can produce mental models based on the other senses i.e. according to an objects dimensions based on touch etc.
A human who is born blind and grows up in such a manner will definitely have a restricted mental scope of things. If such a person was to then regain their eyesight during their adulthood (when all their systems of mental processing have long been settled or ingrained in them) it would be a shock to their systems so to speak. It would take months if not years for them to learn from anew what things are through association. Even then these abilities might not become fully developed (because of the fact that they are adults) and they could find it difficult to communicate with other people.
In the 1920’s (or 30’s) a surgery was developed to remove the film on the cornea which caused blindness. When this (film on the cornea) was detected early in babies the surgery was performed on them and it saved them from growing up with severe sensory and mental restrictions. This surgery was also performed on adults who were born in the same condition and it would take them years to relearn things. Despite of this some found it difficult to recognize close relatives of theirs whom they were familiar with in their daily lives (such as their parents) unless they had the opportunity to touch or smell them, which was the individual’s usual method of recognizing them. Things such as routes to places had to be relearned and as one can imagine it must be extremely difficult to learn pretty much everything anew (form new associations) while being bombarded with a whole new world of sensory information.
The (born) blind man who was healed by the miracle of Isa (pbuh) regained his sight and attained this whole learning process in an instant since he knew the route home and recognized his father immediately before embracing, as if he had been born with eyesight, Glory be to ALLAH who is All Powerful over His creation.
-or a human being who has been thrown into a huge blazing fire with the people watching and waiting until the fire is extinct only to see the same human being walking out alive.
-or feeding tens (actually hundreds) from a handful (approximately 1kg) of sha3er.
-or water flowing from the fingers of a man (the case of the Prophet, peace be upon him, in hudaybia where a whole army was satisfied and filled their water skins).
By this (these evidences when checked and perceived) you firstly know by necessity that ALLAH (SWT) is the Actor and not any created being. Secondly why should He act in this way, based on the claim and the challenge of the people, except to verify that the claim is true?
Commentary: The only other option is that the creator is a deceiver but the moment you doubt ALLAH (SWT) you must, by necessity, doubt your own mind.
How is it known that the human mind/intellect functions properly? This is ultimately based on the trust in the ability of the mind. The mind is unanimously considered a trustworthy tool capable of solving problems in principle (we say “in principle” because the mind is prone to making mistakes but ultimately they can be corrected) and rationality.
It is evident from this that trust in the intellect is an essential prerequisite of rationality otherwise all the information it processes must be taken as false and this is absurd. If the mind is to be taken as trustworthy (which it must as a fundamental of reason) than by necessity the One who created it is to be considered trustworthy if not completely above and beyond it i.e. trustworthiness.
Certain philosophers have used the moral argument and said that lying and deceit are negative qualities and the Creator does not possess bad qualities. These negative qualities, however, exist in the universe/creation so whether they can be defined as bad or not is a secondary matter. Therefore this defense of the Creator from a moral ground can sometimes be weak argument. It is safer to argue that if the Creator is suspected to be “bad” or a liar than nothing at all can be trusted but this is not possible because rationality contradicts this.
A fundamental assumption derived from this principle is that if ALLAH (SWT) testifies for the prophethood of someone (through the means of miracles) than it must be absolutely true and beyond doubt. This is even more fundamental than the trustworthiness of the mind.
Conclusion Comment: This concept of tawatur in the case of the Prophet Muhammad (pbuh) is correct and undoubtful whereas in the case of the nations of the other prophets (pbut) they cannot withstand such serious scrutiny. Some western scholars doubt the authenticity of the Old and New Testament claiming that they were later fabricated. This is a valid judgement because the tawatur of Old Testament and bible scholars is not as reliable (as with Islamic narrations). For example the tawatur of bani Israel is broken by the babylonic exile and their tawatur is relying on to few narrators such as Ezra (most likely Uzayr in Islamic texts) who is himself narrating from other books and not from direct experience or witness. Although he is most likely a trustworthy narrator the books he had written are very possibly abridged versions of a vast library of scholarly texts probably available from the times of the prophets Daud and Sulayman (pbut). We say this because in this era the Bani Israel were at their peak and they had many prophets sent to them in succession as well as many priests and scholars of the time. This must have resulted in libraries of knowledge being amassed which, being at Izra’s disposal as a reference, he must have used to write his books therefore necessitating the selection, deletion, abridging etc. of the texts to produce his works.
To abridge such a mass of texts is a feat in itself. Even if we assume that Izra is truly trustworthy historical narrator he is still a fallible human being, since there is no real confirmation that he was a prophet, then tawatur cannot be achieved through him alone. Some of his references could themselves been produced by fallible sources hence increasing the likelihood of unauthentic details being transmitted. Also some of his narrations may have only referred to a single source for a specific incident though he may have had other possible accounts of the same incident, available to him, which he neglected. This could result in a one-sided view of a particular incident as opposed to a wide encompassing objective summary being derived.
Ultimately the shortcomings of those gone before Izra as well as his own faults would be accumulated which is this is not a true tawatur system of transmission/narration.
All of this however does not give us the grounds to say (in this specific case but can also be applied generally) that everything Izra narrated is myth and false. This would be an unfair and blind judgment and would not be an objective analysis. The other extreme, which many bible scholars have adhered to, is that all accounts narrated are the actual words of ALLAH (God) and this is a very simple-minded approach.
The best way to approach such narrations of the Jews and Christians is with genuine/sincere scrutiny and not negating the possibility for both truth and falsehood in their stories.
And that Muhammad (pbuh) bin Abdullah bin Abdulmutallib is the messenger of ALLAH (SWT) to all humans and jinn, believing or non-believing.
Evidence for that: That he (pbuh) brought this Quran which is narrated to us with the utmost perfect narration of tawatur (it is actually transmitted word for word letter for letter) and he called his opponents to produce something similar and they all failed to do that. And for him was the moonsplit,
ALLAH(SWT) says : The hour is nigh, and the moon was cleft asunder.
But if they see a Sign they turn away and say “This is (but)
They reject and follow their own lusts but every matter has its
(Al Qamar, 1-3)
Commentary: 1-Some scholars have interpreted the moon splitting as something which will occur in the end times. This is incorrect because the context of the second verse makes it clear that it has already happened. Also this fact is supported by 4 independent narrations including Anas and Ibn Masud (may ALLAH be pleased with them). This testifies beyond doubt that it occurred in the Prophet’s (pbuh) lifetime.
2- Some historians have questioned the occurrence of the moonsplit querying why it was not widely seen or reported i.e. “how come is it that this was not widely observed?” or “no one else has reported this!”
Firstly this miracle lasted for only a brief period of time and potentially only half of the earth would have been exposed to it. Secondly satellite weather imagery shows us that a lot of the time vast amounts of space on the earth can be covered by clouds, especially in western Asia during monsoon season. Also to the west of Mecca (where the Prophet was at the time) we have a very sparsely populated area within North Africa (sahara) which could explain the lack of reports. Given Europe’s climate it too could have possibly been covered by clouds. Finally the occurrence of such an extremely strange event could have led to witnesses being reluctant to report it to people who did not witness the event out of fear of being labeled crazy, mad etc.
Ultimately we have the claim of the Quran, the narrations of the sahaba and the accusations of magic by Quraish which must have been made for a valid reason.
And the log missed him (pbuh) and was screaming and all the people in the masjid witnessed this (on Friday prayers).
Comment: This incident has been related through tawatur due to the overwhelming number of testimonies.
And he (pbuh) called the Jews to wish for death if they are telling the truth and told them that they would not wish for it ever. All failed to respond to this.
And he called the Christians to the mutual curse (mubahalla) and they refused to do so. All refused or would not accept the Prophet’s (pbuh) challenges.
Comment: The challenge would only have been applicable to the relevant people i.e. the Christians of Najaf the Prophet (pbuh) confronted during his life.
Just to note an interesting fact, San Fransisco of Assissi went to Al Azhar centuries after the Prophet’s (pbuh) death saying he would accept the challenge of the mutual curse or mubahalla but he was told that the man who presented the original challenge has been dead for 700 years i.e. the specific original challenge has gone by but the general challenge is eternal.
These 2 evidences are mentioned in the Quran (the challenge to the Jews and the challenge to the Christians). Also mentioned in the Quran is the challenge to all Arabs to produce something similar to the Quran but not one individual from the first to the last person were able to do so.
The other things narrated by history:
-He (pbuh) sprung water between his fingers for them (narrated by tawatur)
-He fed hundreds of people (in khundag) from a litre or 2 of barley and one small lamb.
-And the kings of Yemen and Bahrain and Oman surrendered to his authority due to the evidences which they came to know in a valid way i.e. they received information about the Prophet (pbuh) and he seemed to be valid in their opinions.
Comment: Ibn Hazm is mentioning these kings and their kingdoms because they embraced Islam willingly and not through any coercion whatsoever. This was achieved by the Prophet (pbuh) sending individuals e.g. Amr bin 3as to these lands to call people to Islam by preaching and debating.
The king of Oman’s embracing Islam was different however. He was visited by a retired roman general who was an old friend. In their conversation mention of the Prophet (pbuh) was made and the general advised the king (as a neutral party) that he (Muhammad, peace be upon him) is a real prophet and that he is going to defeat and conquer all his enemies and it would result in his kingdom’s destruction if he resisted the Prophet(pbuh).
The Prophet (pbuh ) kept these former kings as Leaders of their communities after their embracing Islam. The Prophet (pbuh) did not even interfere in their local cultural dress.
These kings must have truly believed in the message of the Prophet for them to give up their kingdoms and this is a strong evidence.
They gave up their kingdoms purely out of obedience, they were not afraid of anything (worldly) because they had very powerful kingdoms. Nor were they afraid that he (pbuh) may conquer them because he was still fighting the people around him and actually he was a very poor orphan.
There have been other people claiming prophethood like the one in San-a and Yamama. Both of them had strong armies and a wide countryside but nobody bothered and turned towards them except their own (local) people. He (pbuh) was the weakest in the matter of soldiers, the weakest in the matter of strength of country and he was the furthest away from the kings and the power centres of the world at that time. Nevertheless he got the kings and the knights who filled the Arabian peninsula; a travelling distance of 2 months by 2months on camel; to establish salat, give the zakat, give up arrogance and tyranny, commit to humility and patience and submission to legal punishment in self or less (including money and so on) from everyone low or high in society.
(This was achieved) without him having any significant wealth or any powerful tribes supporting him. Actually those who followed him (pbuh) followed him because he took their minds and hearts with his signs. He never conquered any cities by force except Khaybar and Mecca (all others joined willingly/peacefully).
In the Great Quran:
Say “O men! I am sent unto you all as the Messenger of ALLAH …”
(Al A-raf, v158)
“O ye assembly of jinns and men …”
(Al An-am, v130)
Say: It has been revealed to me that a company of jinns listened (to the Quran). They said, “We have really heard a wonderful Recital!
It gives guidance to Rationality (Right), and we have believed therein: We shall not join (gods) with our Lord,
(Al Jinn, v 1-2)
Commentary: This incident occurred in the tenth year of revelation when the Prophet (pbuh) was in the valley of Nackhla on his way back from Ta-if and was very depressed because of his rejection in Ta-if. This delegation (of jinns) were sent by Iblis because at that time the jinns were no longer able to eavesdrop on the heavens and Iblis suspected something serious happening on the earth and so he was sending delegations everywhere to investigate. This specific group of jinns, like most others, had been lied to by Iblis and made to think that ALLAH (SWT) had treated him unfairly or wronged him. Once they heard the Prophet’s (pbuh) recitation they realised the truth and immediately embraced Islam.
The Prophet (pbuh) was unaware of all this (the jinns’ presence and conversion) but when it was revealed to him it was very spiritually uplifting for him (remember he was depressed at the time).
Also ALLAH says (within the context of the discussion with the Christians about the nature of Christ, peace be upon him):
Whoever adopts a religion other than Islam never will it be accepted of him and in the hereafter he will be in the ranks of those who have lost.
(Al Imran, v85)
Commentary: In this verse Islam means following the Prophet Muhammad (pbuh). In general Islam means surrendering to ALLAH but if someone is following a particular prophet such as Musa (pbuh) and another succeeding prophet is sent then they are obliged (as people who have surrendered their wills’ to the Almighty) to follow this newer prophet because the One who sent Musa (pbuh) is the same One who has sent this later newer prophet.
Muhammad (pbuh) is the last of all prophets (pbut) so Islam (surrendering to ALLAH) after him would be to follow his message. Even if people were following the unfalsified teaching of earlier prophets (pbut) such as Isa (pbuh) or Musa (pbuh) (which is not the case) they must automatically accept and follow the lates(or so to speak the most “up to date” message) otherwise they are not truly surrendering to ALLAH and He will not accept this from them.
ALLAH abrogated with His religion (religion of Muhammad) all religions and obliged all the people of earth both jinns and humans to follow his (pbuh) Sharia (Law) which he has been sent with and He (SWT) will not accept from anybody anything else.
And he (Muhammad) is the seal and last of all the prophets (pbut).
Evidence for that : ALLAH says – Muhammad is not the father ony of your men, but
(he is) the Messenger of ALLAH, and the Seal of
the Prophets. (Al Ahzab, v40)
Reported to us Ahmad ibn Muhammad ibn Soor, reported to us Wahb ibn Musara, reported to us Muhammad ibn Wadah, reported to us Abu Bakr ibn Abi Shaybar, reported to us Abdullah ibn Idris, from Al Mukhtar ibn Fulful, from Anas ibn Malik,
He said the Messenger of ALLAH (sas) said:
“Indeed prophethood and messengerhood have ceased (been cut off)”, they were shocked and dismayed so he (sas) said – “there remains the glad tiding and they are part of prophethood .”
-Mubashirat (glad tidings) are good dreams or to be more correct the visions seen in sleep. In another prophetic hadith these visions are mentioned as being one 46th part of prophethood.
-The word Khatim used in the above verse (Ahzab, 40) means to seal and shut down something, and not honour (although the prophet Muhammad (saw) is the honour of the prophets peace be upon them all). The term was later adopted and used for hand rings because originally they used to bare their owner’s name and they would the ring (khatim) to stamp and seal letters.
There are many tawatur ahadith about Muhammad (sas) being the seal of the prophets. A particularly beautiful one by Anas ibn Malik mentions, by meaning, the people going to Isa (sas) on judgement day and him asking them that when you put something in a bottle and you seal it can anything go in or out. They will say no and Isa (saw) informs them that prophet Muhammad (sas) is the seal of the prophets (sas) and so they should proceed to him for intercession (to start the accounting).
Accept that Isa ibn Maryam (sas) will come down and before him (Muhammad (saw)) there have been many prophets, some of them named By ALLAH (SWT) and some not named ( most have ben not named since there have been 124,000 prophets sent throughout time). Believing in all of them is obligatory (fard).
What has been reported to us by Abd Allah ibn Yusuf, he said reported to us Ahmad ibn Fat-h, Abd Wahab ibn Isa, Ahmad ibn Muhammad, Ahmad ibn Ali, Muslim Al Hajjaj (imam Muslim), and Al Walid ibn Shooja3 and Haru ibn Abd Allah and Hajjaj ibn Sha3ir, they said (these last 3) reported to us Hajjaj ibn Muhammad the one eyed from Ibn Jurayj who said informed me Abu Zubayr that he heard Jabir ibn Abd Allah saying – “ I heard the Messenger of ALLAH (saw) saying”-
“ There will be a group of my Ummah fighting victoriously until the day of Judgement” he (saw) continued “ then Isa ibn Maryam (saw) will come down and their commander will tell him to lead the salat. Isa (sas) will say “no! You are amirs over each other a nobility of this ummah (nation) which ALLAH (SWT) made for this ummah”. Then Isa (sas) will pray behind this amir.
-Isa (sas) will then go out to fight and slay the dajjal (the anti-christ or false Christ) and will be successful.
– The coming of Isa (sas) does not contradict the fact that Muhammad (sas) is the seal because Isa(sas) is a prophet from the past i.e. Muhammad’s (sas) prophethood came after Isa’s(sas). Isa (sas) will still be a prophet (because prophethood is a state that lasts for eternity) but he will be following the message and law sent with Muhammad (sas).
ALLAH (SWT) mentions in the Quran the following prophets Adam, Nuh, Idris, Ibrahim, Isamel, Isaac, Yaq’ub, Yusuf, Musa, Harun, Da’ud, Sulayman, Yunus, Elyas’a, Ilyas, Zachariah, Yahya, Ayoub, Isa, Hud, Salih, Shu’ayb and Lut (sas).
ALLAH says: messengers we have told you about and some we have not told you about (An Nisaa, v164).
Those who deny ALLAH and His Messengers, and wish to separate (make a distinction) between ALLAH and |His Messengers, saying:” We believe in some but reject others”:And wish to take a course midway,
They are in truth Unbelievers (Nisaa, v150).
And all the Prophets specifically Isa and Muhammad (sas) are the slaves of ALLAH (SWT) and are created (answering the Christians and maybe some deviant Muslims). They are humans like all other humans, born from a male and female except Adam and Isa (sas). ALLAH (SWT) created Adam out of Dust with His hands not from a female or male and Isa (sas) was created in the belly of his mother (sas) without a male.
ALLAH (SWT) says that they (the prophets) said:
“True, we are human like yourselves, but ALLAH doth grant His grace to such of His servants as He pleases…(Ibrahim, v11)
ALLAH (SWT) says:
-We created you from a single (pair)…
-The similitude of Isa before ALLAH is as that of Adam He created him from dust…
(Al Imran, v59)
-What prevents you from prostrating thyself to one whom I have created with My hands… (Sad, v75)
ALLAH (SWT) said about Jibril (as), when he went to Maryam (sas), that he said to her: “…I am only a messenger from thy Lord (to announce) to thee the gift of a pure son.” She said: “How shall I have a son, seeing that no man has touched me, and I am not unchaste.” He (Jibril) said: “So (it will be): thy Lord saith, “that is easy for Me”…
ALLAH (SWT) says:
And Mary the daughter of Imran, who guarded her chastity; and We breathed into her of Our spirit… (Tahrim, v12)
And the jannah is truth and it is a created dwelling for the believer and no kaffar will enter it ever Allah the exalted says “Paradise its width is like the heavens and the earth prepared for the righteous” verse 123 alImran .
And Allah the exalted says “and the dwellers of the fire call the dwellers of the jannah supply us with a bit of the water or from that which Allah has bestowed on you, they responded Allah has prohibited it for the kaffereen.” Ayah 50 Araf.
And the fire is the truth and it is a dwelling created no believer will stay for ever in it. Allah the exalted says “only the most unhappy will join the hellfire the one who rejected and turned away and the atka (the pious one) will be protected from the hellfire” ayah 15 suratul Lail.
In the hellfire some of the muslims will enter those who the balance of their misdeeds (which must of contained some of the kabir) outweighed their good deeds then they will exist because of intercession or Allah’s forgiveness and they will be entered in paradise. Allah the majestic be He said “if you avoid the major sins we will forgive your other misdeeds and enter you in a noble entry” ayah 31 annisa.
This shows that if all kabiir have been avoided then the smaller misdeeds will be forgiven automatically and they will be entered in the paradise a noble entry. A noble entry cannot be that you enter hellfire. Its like greeting someone at your house by spitting in their face and slapping their face then telling them to come in will be an entry but not a noble one 2005/05/17 5:45 secs
And the scales are truth with which the deeds of the servants are weighed we believe in them without knowing how they are. Allah the majestic said we set down the scales justice for the day of resurrection no soul will be wronged anything even if it is the weight of a mustard seed we will bring it and we are suffice in accounting ayah 47 anbiya. And He the exalted says the weighing that day is the truth ayah 8 Araf. And He the exalted says and whose scale is heavy he is in a pleasurable life and he whose scale is light his head will be falling down and you don’t know where he is falling down in a very hot fire ayah 6 suratil qariah.
We don’t know how these scales will be scholars of time past would be surprised to see electronic scales of today that don’t have two scales. Some scholars said that they will have two kifa but how do you know that they will have to kifah. It is a scale that has a way of measuring intellectual things like deeds and their values. It could be a computer program that is also a scale. So what ever gives you accurative quantative measurements is called a measuring device so a scale here is used to describe general measuring device.
Hadathana Abdulla ibn Yusuf hadathana Ahamad ibn al fath hadathana Abdul Wahab ibn Isa hadathana Ahmad ibnul Muhammad hadatha Ahmad ibnul Ali
2005/05/24 4min 12 sec
And noone comes back Muhammad the messenger of Allah peace be upon him and nobody of his companions until the day of resurrection. (Apart from Isa (as) that is the only exception). They will come back when Allah will revive the believers and the kaffar for the day of accounting and reward and punishment. This is an Ijma of all the people of Islam before the rafidah who violated the ijma of Islam who changed the Quran who reject the correct sunnah of Prophet Muhammad and who are publicly developing lies and fabrications. Allah the exalted and majestic said, “You were dead he revived you then He will make you die then He will revive you again.” Ayah 28 sura Baqarah. He the exalted said, “Then on the day of resurrection you will be arguing with your Lord.” Ayah 31 azzummar. The rafid claim that Ali will be coming back and such a claim is not difficult to the say the same for Umar or Mu’awiyyah or anybody else. Provided you don’t bother about fabricating and claiming without any evidence neither from Quran nor from Sunnah, nor consensus nor from rationality.
And the souls are where the Messenger of Allah has seen them in the night of the journey to the holy mosque of Jerusalem. The spirits of the people of happiness are on the right of Adam peace be upon him in the near heaven, and the spirits of the people of unhappiness at his left. They do not expire nor do they move to another body. But they stay in a state of consciousness feeling and recognizing either joy or and pleasure or unhappiness and displeasure until the day of resurrection where they will be back to the body for the finale accounting and the reward of either hell or paradise. Exclusive for that are the souls of the Prophets and the spirits of the martyrs because they are now enjoying (the martyrs are in a bodily state). Same with the Prophets with other evidences. And who says that spirits move from one body to another (reincarnation) after they have left the first body is a kaffar. Evidence for that is what has been reported to us from Abdulla ibn Yusuf what has been reported to us by Ahmad ibnul Fath what has been reported to us by Abdul Wahab ibn Isa what has been reported to us by Ahmad ibn Muhammad what has been reported to us by Ahmad ibn Ali what has been reported to us by Muslim bin Hajjaj what has been reported to us by Harabal ibn Isa ibn Yahya what has been reported to us by ibnul Wahab informed us Yunus from ibn Shihab from Anas ibn Malik he said Abu Thar use to tell us that the Messenger of Allah said “the ceiling of my house broke open when I was in Mecca and Jibreel peace be upon him came down and split my chest open then he washed me with the water of Zam Zam then he got a tub out of gold and it was full of wisdom and belief. Then he poured it in my chest then he closed my chest. Then he took my hand and ascended with me to the heaven we came to the first heaven when we were there Jibreel said to the guardian of the first heaven open. The guardian said who is there anybody with you. Jibreel said yes with me is Muhammad. The guardian said is he alive now and been appointed a messenger. He said yes and he opened the door of heaven. And when we entered the first heaven I saw a man sitting and on his right there was a dark bulk of plenty of people and the left. When he looks to the people on the right he smiles but when he looks to the people of the left he weeps. So I asked Jibreel who is that. He said this is Adam. And the mass on the right are some of his sons and the mass on his left are some of his sons. The ones on his right are the people of paradise and the ones on his left are the people hellfire. If he looks to the right he is happy and smiles when he looks to the left he weeps. Then the messenger of Allah continued and said Jibreel ascended with me to the second heaven. Anas said he mentioned that the messenger of Allah said that he saw Adam, Idrees, Isa Musa Ibaraheem but I was not firm what were their locations. But I remember surely that Adam was in the near heaven and Ibaraheem was in the sixth heaven. And he mentioned the rest of the hadith. Abu Muhammad ibn Hazm says in this report there is the place of the souls and that the souls of the prophets are in paradise. Concerning the martyrs Allah the exalted and the majestic says, “don’t say about those who have been killed in the way of Allah they are dead they are alive and their Lord receiving provision from their Lord enjoying and the gifts bestowed upon them. 12:35 mins 2005/0531
And after that the best of humans and jinn are the messengers then the prophets peace be upon all of them and greeting from Allah and on us. And then the companions of the Messenger then the good people. Allah the exalted says Allah made the angels messengers verse 1 Surah fathr. And Allah says Allah elects from the angels messengers and also from humans ayah 75 al Hajj. And there is no disagreement between the scholars of Islam on this issue. And Allah the majestic says “they are not equal those who spent before the conquest and fought these have higher rank than those who have spent and fought after that and both have been promised the best by Allah swt verse 10 surah Hadded.
2mins 46 secs 2005/06/07
The Quran written in the mushaf and the one heard from the reader and the one you memorise in your heart it is all called Quran and the one who came down to the heart of Muhammad (saw) all of that is the book of Allah and the speech of Allah and it is the Quran by reality and not by Najas (this is because some people thought that the Quran is in the Being of Allah and the Quran is just a reference to it). Anyone who says that these things are not the Quran or is not the speech of Allah is a Kaffar. This is because they have rejected the statements of Allah (SWT) and His Messenger and all the people of Islam. Allah (the majestic) says:
“Give him asylum until he hears the speech of Allah,” [Surah Tauba- verse 6]
Allah (the majestic) says:
“A party of them use to listen to the speech of Allah and still twisted it after they had still understood it.” [Surah Baqarah – Verse 75].
Allah (the majestic) says:
“Indeed this is a glourious Quran in a protected tablet.” [Surah Burooj – Verse 22]
Allah (the majestic) says:
“It is in a protected book touched only by the pure one coming down from the Lord of the universes.” Surah al-Waqiyah- Verse 78.
Allah (the majestic) says:
“These are indeed clear verses in the chests of those who have knowledge.” Surah ankubut – Verse 49
Allah (the majestic) says:
“It has come down by the trust worthy spirit down to your heart so that you become one of the Warners” Surah ash- Shuarah – Verse 194
Abdullah ibn Rabah told us that Muhammad ibn Ishaq told us that ibn al Arabee told us that Abu Dawood (sijjistani) told us that Ka’nabee told us that Malik (the famous Imam Malik) told us that Nafi told us that Abdullah ibn Umar told us that he heard the Prophet prohibiting them to take the copy of the Quran to the country of the enemy.
And it is not permitted for any one to turn the speech of Allah and His Messenger from reality into metaphorical language with just an empty claim (you can say this is not real if you have an evidence for that either from the speech of Allah or the Messenger or the necessity of reason here ibn Hazm was answering some esoteric questions that were considered in times pass when people said that the books we have are not the speech of Allah but a pointer and the real speech of Allah is hidden in His essence. This is not true because the Quran is a copy of the orginal speech of Allah swt His exact words Someone asked the doc in the translation session is it allowed to take the Quran in the toilet because if you have the Quran in your heart and you enter the toilet then surely it must be the same as having the physical book he said yes it is allowed but Muslims regard it as disrespectful and very odd and the hadith about the Prophet taking his ring off when he entered the bath room is a weak hadith because it was a mistake of one o f the scholars So to conclude this is a completely esoteric discussion because it does not give you more knowledge does not bring you closer to Allah, nor does it make you more pious.)
The knowledge of Allah is true and He the majestic was knowing about everything big or small because He says “ He is knowledgeable about everything” and the word everything is general and it must not be taken any other way without an evidence. Everything that can be known is known to Allah swt. And Allah says:
“He knows the secret and the more hidden than the secret.” [Ayat 7 Surah Tahah]
The thing more hidden than the secret is the thing that has not happened yet, ie your future secrets.
Issue 61 Allah can do impossible
The power of the exalted and majestic is unlimited nothing can resist Him and what ever He is asked He will be able to do even if you think that it is impossible.
“Didn’t they see that the one who created them is more powerful than them” [ayat 15 Surah Fussila]
Abdurrahman ibn abdulla ibn Khalid Ibraheem ibn Ahmad ibn ? at turabaree al bukhari (the famous Imam Bukhari ibraheem al Mundaree al Hizami maan ibn al isa Abdurrahman ibn al mu’al I heard Muhammad ibn al mukaddar abdulla ibn al hassan (so he was sitting telling abdulla ibn al hassan) saying Jabbar ibn Abdulla told the Messenger of Allah use to teach his companions the Istikhara (asking Allah’s help in making a decision) and he mentioned the hadith until he ended in saying o Allah I ask you to give me the proper choice because of your knowledge and ask me to give me the power because of Your power and ask You from Your bounty.”
And the exalted and the majestic says “if we were wishing to have a play or an amusement We would have been able to do that if we wanted to do it.” Ayat 17 sura ambiyya. And the exalted and the majestic says “if your Lord had wanted to have a son He would have adopted from His creation what ever He would want” ayat 4 suah azZumamar. Allah the exalted and the majestic informs us that He is able to do what can never happen ever, Allah says “maybe His Lord if he divorces you will exchange better wives than you” (and we know this never did happen and these wives are the best but it is just to say if it did happen it would have happened like that) ayat 5 Tahreem. Allah says “Allah is capable of all things” ayat 284 sura Baqara, Allah says “all that He needs is to say be and it happens” ayat 82 Ya Seen. If Allah had not been like that then His power would have been finite and hence if His power is finite then He is created (and Allah is exalted above that), Allah is the one who arranged whatever He created and He is the one who made the possible to be possible and He is also the One who made the impossible to be impossible and if He had wanted it to be done otherwise He could have done it otherwise and it would not have been difficult for Him. And if He would not have been able to do that then He would be under duress and would not have free choice and this is kufr. Allah says “your Lord creates whatever He wants and chooses.” Ayat 68 al kassas
Dr Massari comments here and says that ibn Hazm shoots over the mark here because what he mentions in the Quran are not the evidences for what he is referring to, because at the end he says that Allah has infinite power and He is the one who arranged all that He created which is also correct, but then ibn Hazm says He is the One who made the necessary to be necessary but the problem is Allah is the necessary because of His existence without Him (Allah) making that. Hence this is above any action that Allah can do. And an attribute (ie the ability to create) can not negate the attribute of essence (ie He has always been there). And ibn Hazm says He made the Munkin (possible) to be Munkin., which he is also wrong in because the Munkin is Munkin because in its essence it is possible, and that is what is accessible to power.
Only ibn Hazm and Descartes in the history of philosophy and thinking are the only two that I am aware of that hold the view that the impossible and the necessary are held by Allah. But all other theologians and thinkers have held the view throughout history that there are absolute necessities excluded to possibilities or not accessible to the power, power is only included to the possible. The real rational impossible not physical impossible. There are many physical impossibilities that Allah is capable like turning the stick into a snake this is not a rational impossibilities because snakes exist sticks exist. But it is not accessible to Divine power to erase Himself from existence, this is an example of a rational impossibilities. Therefore the verses that ibn Hazm uses do not help his point. Even the verse in suratuzummar where Allah said He would adopt is the real meaning, that is all that Allah has accessible to Him is to adopt. He could not have the power to split Himself and derive a divine son, the only thing in His power would to be adopt, otherwise He would undermine His own essence, hence He cannot have a real son. That is more over the most that He could do in that matter.
But according to ibn Hazm He chose not have a son but if He wanted to He could have made it otherwise, (because he states earlier that He made the possible to be possible and the impossible to be impossible). So with ibn Hazm’s argument there is a contradiction with fundamental principals ie when He says He can make the impossible become possible. Descartes tried to solve the problem by saying that God decided to make things rationally impossible from the beginning of time then stuck to that decision for all eternities. Even the argument of Rene Descartes doesn’t make sense when he says that something is possible now but then impossible later.
So according to Dr Massari he doesn’t understand how ibn Hazm got from the verse about Allah adopting from creation, that He can have a real son. This is because a human would say if I wanted a son I would marry and have a son because I am very fertile. But Allah isn’t saying that He is saying that all He can do is adopt in this verse. This is not a limitation on Allah because power means doing the rationally possible, the impossible is not accessible to power. It is the same with knowledge when you say you cannot know the unknowable because then that would be a contradiction. Therefore if something in its essence cannot be subjected to power then cannot be subject to any power we don’t say that it is a limitation of power we just say it is out of the definition of power. Power cannot therefore be extended to things that are rationally impossible. It can also be applied to knowledge, that is you cannot know something that is unknowable because if you could then it is not unknowable hence it is rationally impossible.
I don’t thing ibn Hazm went to the extreme and said that Allah can erase himself from existence. But ibn Hazm was confused with the issue of the Prophet’s wives when He said even though it was impossible for the Prophet to divorce his wives (and he has died now prayers and peace be upon him), but if he did Allah could if He wanted to find him better wives than them. But that is because this is in the domain of contingencies and divorce is a matter that is possible. So a man can divorce his wife even though Allah knew that Muhammad would never but if he did he could still substitute them with better women. Hence Allah was warning the Prophets wives that don’t think that Allah would be at a loss to find substitutes even though Allah knew that they were the best and that they would ultimately comply. He could have brought Horoain from paradise who would have been smooth and as lovely to get on with. But He wanted the Prophet to be an example and go through the ups and downs of married life so that humans can have an example of how to deal with their wives. So this example shows that Allah can do things otherwise if He wants to in the realm of things that are contingent but when it comes to rational impossibilities ibn Hazm shot over the mark.
We do it for the face of Allah
Allah (the majestic) says:
“You will be made under my eye” [Surah Taha Verse 39]
Allah (the majestic) says:
“Be patient you are under Our eye.” [Surah at-Tur verse 48]
Allah (the majestic) says:
“We made you with two eyes” [Surah Balad verse]
And it should not be said that He has hearing and eyesight, because there is no nass (textual evidence) to support this. You can say that He hears and He sees because there is evidence for this, (so here now is an example of extreme literalism by ibn Hazm). You are only permitted to say that He hears and sees. (He is living but you cannot say He has life.)
Reported to us Abdullah ibn Yusuf Ahmed ibn Fath abdul wahb ibn Isa ahmed ibn Muhammad ahmed ibn Ali Muslim ibn Hajjaj reported to me
And nobody dies before his appointed time either murdered or not murdered Allah (swt) says “It is impossible for a soul to die before the permission of Allah.” Verse 145 al Imran. Plus If God were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour). verse 61 anNahl.
Plus verse 54 al Imran
Nobody dies before, until completes his risq and acts according to the way Allah made it easy for him. And the happy is the one who is happy according to the advanced knowledge of Allah (swt) and the unhappy one is unhappy according to the knowledgeable of Allah (swt).
Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Muhammad ibn Abdulla ibn Munayar told us my father and abu Muawiyer and Waki’ they said told us al Amash from Zaid ibn Wahab from Abdulla ibn Masud “He said that the Messenger of Allah told us and he is the worthy of being trusted One of you his creation will develop in the belly for forty days in this duration he will be alaka then he will be Mu’ada in a similar duration then Allah will send an angel which will blow the spirit in him and he is commanded with four words writing his risq writing his ajal his actions and happy or unhappy by Allah there is no other god beside Him the one of you will do the deeds of the people of janna until he is almost the distance of a hand length from it then the book will be faster than him and he will make the deeds of the people of the hellfire and he will end in hellfire. And one of you will act like the people of hellfire until he is one hand span away from the hellfire and then he will do the deeds of the people of janna then he enters janna. 10 mins
And all acts of humans evil and good ones of them all of that is created by Allah (swt), Allah (swt) created the willingness and their knowledge in their souls Allah says He created you and what you do 96 as Safa
Allah swt says we created everything by qadar 49 qamar
And We created earth and all that is in-between 4 as sajda
So everything accept Allah swt is created.
Someone could argue the concept of creation only applies to entities and not deeds. Deeds are made by the one who does it as a branch of creation but the capability to do it was made by Allah swt ie he fashioned you to act in that why by your choice.
No one has an argument against Allah swt He has an argument against everyone. Allah swt says He cannot be questioned about what He does and everyone is questioned verse 23 alanbiyya. Allah has the ultimate argument; if He wanted He could have guided all of you to the right path. 149 anam
Basically you reason cannot show a mistake in Him you must have the mistake because He made your reason. If you try to argue with Him then there must be another point of view but we said He is the Ultimate. He is the ultimate reference.
There is new excuse for anybody for the qadar of Allah swt. You cannot use qadar as an excuse for your bad deed. Neither in this dunya or in the akhira. Because all the deeds of Allah swt are just and wise by definition. And because Allah swt has put everything in its place and He is the ruler who has no ruler above Him and nobody can follow up with Him. Allah says He does whatever He wants 107 surah Hud. 32mins not finished
Iman (mumin) and Islam (muslim) are the same thing. We took out all the believers in that city (Lut) and we found only one house of muslims. 35 thariya. They make it a favor on you that they embraced Islam say don’t claim this is a favor on me but Allah is the one who makes a favor on you if he guided you to Iman if you are telling the truth. 17 hujirat.
If you say Islam and iman in absolute terms then they are identical. But if you mean to rank believers in their different levels in terms of piety then iman and islam are not the same. We say this man is a Muslim but not a mommin what do we mean. We mean he has the basic islam he has pronounced the shahada (he may even be a munafiq or a kaffar but this is not the issue of the discussion). He has the basic iman ie the shahada but he is committing sins kabiir and sagiir in that case then he cannot be of perfect faith the obligatory faith is that you do not do any haram and perform all wajabs. Or you do a sin and you repent so that you are back again. But even that level there are people who have more than the obligatory faith and are doing so many extra charitable works so they are muhsin. So you have muslim mummin and muhsin. The muslim is a mummin in the sense that he has believed to get himself out of the fold of kuffur that is where it is the same as mummin i.e. islam is the basic iman. So ibn Hazm’s statement is not muharrara (defined clearly).
39 mins Doc talks about righting a book on iman so you will have a book on tawheed and book on Iman
All of that which you put iman and islam as equal is a knot in the heart an expression with the tongue and an action with the body increases by obedience and decreases by disobedience. These verses will increase their iman verse 124 attaubah an evidence that iman can increase so what can increase can decrease by necessity of reason.
Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Abdulla ibn Muad al anbaree tameme told us my father told us kahmasate at tameme (43min 20 secs for name) from Abdulla ibn Buraidah from Yahyah ibn Ya’amur that Yahyah ibn Ya’amur said Abdulla ibn Umar told me that my father told me that we were sitting with the Messenger of Allah one day as a man came forward who was having very white clothes very dark hair no sign of travel on him and he came and put his knees on the Messenger of Allah and said ya Muhammad tell me about Islam the Messenger of Allah said that you witness that there is no deity but Allah that Muhammad is the Messenger of Allah and you establish salah you give the zakat you fast Ramadan and you perform pilgrimage to the House if you can he said sadakta. Then he said tell me about iman he said iman (these are the topics not the nature of iman) is that you believe in Allah his angels His books His Messengers and the day of judgment and to believe in qadar good and evil are from Allah swt. This is a statement to show that it is not just a statement in the heart but it is also to do with the tongue that you witness publicly and with action 46 min
Reported to us Abdurrahman ibn Abdulla ibnul Khalid reported to us Ibraheem ibn Ahmad told us ath Tharabaree told us al Bukhari told us Abdullah ibn Muhammad told us Abu Amir ibnul Ukadee told us Sulaiman ibnul Bilal from Abdulla ibn Dinar and Abi Salah and Abi Hurari that the Prophet saw said that Iman is 60 and a fraction of branches and bashfulness or shyness (in doing haram) is a branch of Iman.
And from the same isnad to Bukhari told us Qutayba told us al Laith (famous Egyptian scholar), from Yazeed ibn Abi Habeeb (Egyptian), from Abu Khayr, from Abdulla ibn Umar that a man asked the Prophet what is the best of Islam He saw said you feed the food (ie to the poor and also friends) and read salam on everyone you know and you don’t know. 49 mins not complete.
Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Muhammad ibn Rum told us Laith from ibnul Had told us Abdulla ibn Dinar from Abdulla ibn Umar the Messenger of Allah said to the women I didn’t see those who are deficient in deen and reason who can control a rational man like you. So a woman asked her what does he mean. He said the deficiency in reason is that the witness of two women is equal to one man and one of you stays days along not fasting in Ramadan and not praying and this is deficiency in deen. (So this is a deficiency in lack of action and lack of action means you are collecting less points). 53 min nc.
Allah swt says deen in the sight of Allah is Islam verse 19 al Imran. And we have established previously that Iman is Islam and Islam is Iman. So if the deen can increase and decrease (the women’s deficiency) Iman must increase and decrease also. And Allah is the one who guides to the right path. 55 mins 55secs non com
Who knows or believes or concludes in his heart Iman but does not express it by his tongue without being under duress (tukiya) is both a kaffir in Allah’s sight and for the believers. And who pronounce it with his tongue but did not conclude it in his heart this is a kaffir in the sight of Allah and also in the sight of the Muslim but the Muslim will not know it but if he does then the man is a kaffar for that Muslim. 1:00 hr incomplete
Who believes or has in his heart Iman and pronounces with his tongue he is the guided one independently of whether he has made an argument rationally for his belief or not and he is a believer in the eyes of Allah and the Muslims. Allah swt says kill the mushrikeen wherever you find them and take them and seize them and watch for them until they repent and establish salah and give the zakat and let them go. Verse 5 atTauba. Allah did not make any condition that they make an istidal or a deduction why they came to Iman. The Messenger of Allah was fighting the people until he took his soul that the people would commit to Islam and he never asked anyone how did you conclude that I am the messenger (i.e. what reasoning did you follow). And this has been the behaviour of the people of Islam from the beginning until his day (ibn Hazm). 1:05 mins incomp.
And whoever neglects all deeds he is a believer but he is disobedient and his Iman is deficient but he is not a kaffar. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Zuhair ibnul Wahab told us Yakoob ibnul Ibraheem ibnul Sa’d told us my father from ibnul Shihab (az-Zuhuri) from Atta ibnul Yazeed ibnul Laithi that Abu Hurari reported to him that the Messenger of Allah said to him in a very lengthy hadith that when Allah finished judging between the servants and He wants to bring with His mercy those who are in the hellfire out he ordered the angels to bring out of the hellfire anyone who didn’t associate with Allah a partner but did not do one good deed.
Certainty cannot be in ranks and if there is any doubt entering it or rejection then it is annihilated completely. Evidence for that is that yakeen means you are certain about something that it is true or not true and this cannot mean then that you are certain or not certain at the same time. 1:26 mins shar is incomplete.
Issue 81 lammum and kabiir
And disobedience is either kabiir (fawahish) excessive actions and major sins. And small sins and lammum. All lammum is forgiven completely and the kabiir fawahish are those who Allah has warned with fire in the Quran or the tongue of the Prophet and whoever avoids all kabiir all his small sins will be forgiven. Evidence for that is the statement of Allah swt “ those who avoid the major sins accept lammum your Lord is vast in forgiveness verse 32 annajam. Lammum is intending to do something then you don’t do it. And we have established that if you intend to do some misdeed nothing is written against you. 131:50 sec shar incomp.
Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Said ibn Mansur told us Abu Uwwanar from Qatadah from Zurat ibnul Aufa from Abi Hurari he said the Messenger of Allah saw said Allah has forgiven my ummah what they talk to themselves (what comes in their hearts) as long as they don’t speak or act on it. And Allah swt said “if you avoid the kabbiir which we have prohibited you we will forgive other sins. 31 surah nisa. And by necessity we know that there is nothing that is big in comparison to something that is small. And if the threat of fire is used for kabiir then the sins which are not threatened by punishment of fire must be sagiir by necessity.
Issue 82 avoiding the kabiir
He who does not avoid the kabiir will be accounted for all he does and Allah will balance his good deeds with his bad deeds (accept for hadd). Whose good deeds will be heavier he will be in paradise. Allah swt says We will put the scales of justice for you on the day of resurrection no soul will be wronged anything even if it is a mustard seed weight, and sufficient are we in accounting verse 47 sura anbiya. And Allah swt says whose weights or scales are heavy he will be in a pleasurable living” verse 6 al qaria. And those whose good deeds and bad deeds are equal these are the people of Araf . Allah swt says the good deeds erase the bad deeds verse 114 Hud. And there is no disagreement between Muslims that tauba will erase the sins. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Ismaeel ibnul Salim told us Hushaim told us Khalid and Abu Qulabah from Abul Ashathasanani from Ubaida ibn Samit he said the Prophet saw took our covenant like the same baya of the women that we don’t associate with Allah any partners that we don’t steal that we don’t commit fornication that we don’t kill our children and we don’t reciprocate injury who complies with that his reward will be with Allah (swt) and who commits anything that is worthy of a hadd this will erase his sin and who is covered by Allah (swt) then his affair is to Allah (swt).
Issue 83 deeds and the sirat
And whose misdeeds are heavier than his good deeds those are the ones who will exit the fire with the shifaa according to their deeds. Allah swt says whose measures are light his head is down and you don’t know where he is falling down in a burning fire. Verse 7 al qaria. And Allah swt says who does even an atoms weight of good deeds will see it and who does an atoms weight of bad deed he will see it. Verse 7 Zilzal. Allah swt says Today every soul will be rewarded for what it has earned. Verse 17 Gafar. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Zuhair ibnul Wahab told us Yakoob ibnul Ibraheem ibnul Sa’d told us my father from ibnul Shihab (az-Zuhuri) from Atta ibnul Yazeed ibnul Laithi that Abu Hurari reported to him that the Messenger of Allah told him in a lengthy hadith that the sirat will be struck over bridging the hellfire I will be the first one to pass with my ummah and on that day noone will speak accept the Messengers and the messengers will only speak one sentence allahumma salim salim (o Allah save save). And in the hellfire there are Qalaleeb (hooks) like the thorn of Saydan (ball with spikes) and only Allah knows how big and how ugly these hooks are. Some of the people will be destroyed because of his deeds, and there will be some who will be torn in pieces. With the same isnad to Muslim, told us Abu Ghasan al Masma’I and Muhammad ibn Muthana both said told us Muad from my father from Qatada saying told us Anas ibnul Malik that the Messenger of Allah said out of the Hellfire everyone will leave who said Lailaha illullah and in his heart is the barley weight of good deeds then out of the hellfire will be taken out people who just said laillaha illullah and in his heart wheat weight of goodness and then out of the hellfire there will be taken out people with an atoms weight of goodness in their heart. Ali said it is not true that the statement said by Allah swt said Allah does not forgive associating anyone with Him but will forgive anything less than that for those who He wants. Verse 48 annisa. Nor the statement of the Messenger of Allah when he says in the hadith of Ubaidah ibn Samit “if He wishes He forgives if He wishes He will not forgive.” Does not contradict what we have said (about balancing and falling into the hellfire). Because these two statements does not say anymore than Allah forgives anything less than shirk and this is true definitely and also the swt said Allah forgives all the sins 53 azzumar. Or the exalted saying about the Christian reporting about what Isa says on the Day of Judgment if you punish them they are your slaves and if You forgive them You are the exalted and the wise. 180 maidah. And when Allah says to Isa the truthful will be rewarded for their truthfulness 119 maidah. Nothing contradicts of these verses when read against the statements (of going into Hell then being taken out i.e. He will not punish those whose deeds are heavier than his bad deeds). So because these verses of forgiveness are so general we need them to be tafseered (expanded) and these hadith about going into hellfire and being taken out are the expansion and details.
yes He does forgive but that is mujamal very general and not explained the weighing and the punishing are the details in-between so you will be forgiven ultimately but you have to be punished in-between these are the details in-between. So for example when the Prophet saw says he has been prohibited from janna doesn’t mean he is a kaffar because it is too general and needs to be expanded so he is prohibited paradise until he has gone to hellfire then he is taken out according to his deeds. So you have to add the hadith that the people of laillaha will ultimately go to Jannah with this hadith. And also it is not a deed of kuffur. Unless if he repents or is punished in this life hadd then it is still on his record so it is a kabiir. So don’t cheat the people and say as long as you say Shahadah you won’t go to hell read all the hadith together.
There is a man who is doomed Its All over then Allah says what did you think of me the man says you are the most merciful then Allah says go jannah
Issue 84 Ranks of those in Paradise
And the people are in paradise according to their ranks in the eyes of Allah swt. So the best people are the one higher in rank of paradise. Evidence for that is the statement of Allah swt “The forerunners are the first in the paradise” verse 10 Waqi’a. And if it were possible that the higher in rank would be lower in paradise then the meaning of distinction would be lost. (And nobody would be accelerating for the higher levels of Jannah
Issue 85 Ranks of those in Paradise
The highest in paradise are the prophets then their wives then the companions of the Prophet saw and all of them are in paradise. We have mentioned previously the statement of the Messenger saw of Allah that if one of us is having the mountain of Uhud gold it will not be the same like a small size of wheat from one of them. And we mentioned in the previous issue that the higher in rank must be higher in paradise and there is no higher rank in paradise than the Prophet saw and who is there in their rank is better than the others and this is definitely their wives. And the Exalted says, “It is not equal those who have spent and fought before the conquest and those who fought and spent after the conquest. And both Allah has promised the husna (the best). Verse 10 Hadeed. And Allah swt said, “All those who have been promised al husna from us previously they are far away from the hellfire, they don’t hear its sound and they will not be terrified in the great horror”. 101 al anbiya. So the text has come that the companions of the Prophet saw are promised al husna and Allah said in another place that “Allah will not violate His promise” verse 9 al Imran. So from that we conclude is that all those who spent before conquest and after conquest are promised alhusna. And this explains and proves what we have said before. And the munafiqeen and the kuffar are not the companians of the Prophet (saw). 7mins 10 secs shar incomp
Issue 86 Khalifs
And khilafah is not permissible accept in Quraish and Quraish are the sons of Fahr ibn Malik ibn Nadhr ibn Kinana. Those who are Quraishi from father decent. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Ahmad ibn Abdulla ibn Yunis told us Asim ibn Muhammad ibn Zaid ibn Abdullah ibn Umar ibn alKhattab from his father (Muhammad) that his grandfather (Abdullah) said, “that the Messenger of Allah said that this matter will be in the hands of Quraish as long as two humans will stay on earth”. Ali says this statement is a statement of report (is not a commandment) if it is a commandment then it is prohibited that anyone would be having khilafa accept if he is a quraishi. And if it is kathar (a report) then it is saying it will always be with the Quraish anyway.
This should not be in Tawheed a lot of sunni scholars make that mistake. And there is a faulty statement here with ibn Hazm because he has taken one narration and not all of the narrations. There are other channels that are also in Bukhari and Muslim that say “this affair will stay with Quraish even if there are only to humans left as long as they establish the deen. And we no that Quraish did not fully establish the deen later on the Quraishi Imams violated some of the deen by oppression by transgression so they didn’t make iqamat deen. Iqamatudeen should not be like khwarij and expect it to be like Abu Bakr and Umar but we should also not be like murjia and expect it to be like not just violating kuffar buwa only. Iqamatudeen which the Prophet saw said about iqamatudeen and Iman is doing what is compulsory and avoiding what is haram at least. It cannot just be the basic which gets you out of the fold of kufur otherwise you have to have evidence for that because if you say the deen you cannot just be meaning the basic opposite of kuffur. Like if you say iman you don’t say Iman that takes you out of kuffur because you have to have a karina (indication) for that. And also it would be excessive like the khwarij to say that when the Prophet saw says deen or iman it means the perfect one like the messengers and the prophets. No it must mean that it is the one that is obligatory on everyone. The imanul Wajaib and the deenul wajib. Not the fundamental which you violate you are a kafar but the one which if you violate you are a fasiq or a thalim. And not the perfect one which if you reduce from it you are still a muhsin within the various ranks of muhsin so deen does not mean deen of the ranks of the prophets nor the one of who just pronounced shahadah and just escaped kuffur. It is the deen that Allah requires from someone in obligation. So ma iqamutudeen means as long as they establish the deen in its obligatory part. They don’t have to be like Abu Bakr and Umar but they should not have Harams. Maybe you are not permitted to fight with them with the sword but they didn’t establish the deen which was obligatory. You are not permitted to fight them because they do not have kuffur buwa. Notice the very important point there is the deen or iman that is the basic one which takes you out of kuffur and into Islam. So you are still a fasiq and you will go to the hellfire and you need shifaa to get out. And then there is the deen which is obligatory which is doing all obligations and avoiding all haram (or to be presice avoiding all kabiir) so doing the great wajabs not the small wajibs (eg you see someone while you are walking and he is sitting and you don’t say salam you are sinful) but it is not a kabiir but if you come to Allah with sins like that but you have paid your zakat and done your salah which you are cursed or threatened with hellfire you will be forgiven. So the one that lets us be a little bit liberal and be more towards the murjia side and saying the major wajibs which means the ones which you violate you are committing a kabbiir and major haram. So avoid major haram and do major wajibs then you will have the basic deen that will escape you from the hellfire and the sirat (falling down). So when Allah or the Messenger use deen or iman or Islam they mean that (to start with at least) unless there is a karina that they mean the basic one. Like for example the karina that when they say take that one out of the hellfire he who has an atoms weight of Islam in his heart here we must be talking about the basic one, because you are already in the hellfire you don’t have the required one to escape the hellfire. Or if he talks about muhsineen and there Iman then he is talking about high ranks more than the wajib etc. so if you collect all narrations you see that even this khabar (report) is saying that the affair will be is only a khabar. It will always be in their hands even if all humanity is extinct provided they establish the deen.
Issue 87 Khalif must be mature
And the affair the head of state job is not permitted for someone who is not an adult nor for a mental nor for a woman. And it is not permissible that in the whole dunya accept for one Imam. And he who sleeps one night without a baya one his neck will die a death of jahiliyah. And there sis no obedience to a created being to the disobedience of the Creator and it is not permissible to hesitate to appoint an Imam after the death of the earlier one accept within three days. Evidence for that is what has been told to us by Abdullah ibn Rabee told us ibn Saleem told us ibn arRabee told us Abu Dawood told us Uthmaan ibn Abu Shayba told us Jare’ from Atta ibn Sa’ib from Abi Rabiyan from Ali ibn Abu Talib that the Messenger of Allah said the pen has been lifted from the sleeping until he wakes up, from the child until he reaches puberty, and from the suffering until he becomes mental again. Ali said the Imam has been appointed to establish the salah to collect the zakat to establish hudood to execute the rulings of judges and to fight the enemy and these are all contracts and nobody can be addressed by contracts and actions of this level unless he is mental capable and he is mature. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Qutayba told us alLaith (ibn Sa’d) from Ubaidilla ibn Umar from Nafi’ from ibn Umar from the Messenger of Allah that he said that it is on the Muslim person to obey and listen even if he dislikes or likes unless if he is commanded with the disobedience of Allah (of Masiya). If it is disobedience there is no obedience no listening. 30: 57 With the same isnad to Muslim told us Ubaidillah ibn al Ambaree told us my father told us Asim (meaning Asim ibn Muhammad ibn Zaid ibn Abdullah ibn Umar ibn Khattab) from Zaid ibn Muhammad from Nafi’ from Abdullah ibn Umar he said the Messenger of Allah said who puts his hand from obedience meaning rebel from a legitimate ruler) will meet Allah without an argument on the day of judgment. And who days without a baya on his neck will die a death of jahiliyah.”
Told us Ahmad ibn Muhammad al-Jasuri told us Wahab ibn Musara told us Muhammad ibn Wada told us Abu Bakr ibn Abi Shaybah from Abu Dawood at Tayyallasi from ‘Uaina ibn Abi Abdurrahman from his father from Abi Bakara that the Messenger of Allah swt said people will not succeed who put their affairs in the hands of a woman.
Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Qutayba told us Hammad ibn Zaid from Ayyub from Abu Koolaba from Abu Asma arRahabi from Thouwban that the Messenger of Allah said there will be a group of my nation on the truth dominant not harmed by anyone who does not support them until the command of Allah comes to them and they are in that state.” So it is established that in every generation (he is making an usool with this point), it will not be empty with someone telling the truth publicly so if there is an agreement between al Islam then it must be the truth definitely. So if we have the certainty that there is no one disagreeing on something and we have certainty in the narration we can conclude that it is the truth as Allah wanted it. And we have ijma al-Islam including Ali ibn Talib that the six which remained after Umar ordered to choose the Khilafa between them they remained three days discussesing who should be the khilifa so it is established that this is an ijma and it cannot be more than three days and anything longer than that is invalid because it has not been established by ijma or by any Sunnah. And we have analyzed the story further so we found that Umar actually said that the affair will be in one of you six. So it is well established that Uthman was the Imam in the knowledge of Allah the moment Umar died. (Because the Imam will be one of the six so there was an Imam but it was not known).
In the issue that the mental and the child cannot be Imam that is clear. 37 mins incomp
Issue 88 Repentance
Repentance from kufur, fornication and adultery, action of Sodomy, drinking kamar, eating prohibited foods like pork, blood and dead animals consist into regretting the action and a firm conclusion never to go back to it, and asking Allah for forgiveness. This is an agreement of all Muslims there is no disagreement. And repentance from injustice towards people in their honor, in their skin (beating them) in their money cannot be accept by all these three by returning them back their money and what was generated from that money, (s o if you took sheep and those sheep had more sheep you return those sheep as well). Or similar (like if you have eaten them evaluate their cost and pay back that money). If they are not known like someone who is a pick pocketer in the street and he repents he should give the equivalent money to the needy and the orphans. In the case of insult and bodies then you have to ask their forgiveness if you did not do that or you could not do that i.e. achieve it then the affair is with Allah swt. Because the one who is wronged will take his rights on the Day of Judgment. And he says that the sheep that have no horns will have recourse against the sheep that have horns. (Even a kaffar who has protection by a covenant will take from you even if he is thrown in the hellfire afterwards, a kaffar harbi you have the right to kill him anyway). And repentance from killing only execution in this life can get you out of that, and if you can’t do that try and do as many hassanats to balance your scale. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Abdullah ibn Abdurrahman ibn Bahran ibn al-Dalami told us Marwan (ibn Muhammad al Damashqi) told us Sai’d ibn Abdul-Aziz from Rabi’ ibn Abi Yazeed from Abi Idris al Kwalani from Abu Thar al Ghufari from the Messenger of Allah saw from what he narrates from his Lord (hadith qudsi) that Allah says O my slave it is your deeds I am counting for you and I will pay it for you on the day of judgment if you find good then praise Allah if you find something bad then blame yourselves I am just counting and keeping a record. With the same isnad to Muslim told us Qutayba ibn Sai’d told us Ismaeel ibn Jaffar from ‘Ala ibn AbdurRahman from his father from Abu Hurarai that the Messenger of Allah said asking the companions do you know who is the one who is bankrupt. They said yes the bankrupt is the one who has no dirham and no possessions, the Messenger of Allah said the bankrupt from my Ummah is the one who comes on the day of judgment with salah siyam zakat many good deeds but he has attacked this one insulted the honor of this one eaten the money of this one shed the blood of this one, so this one will be given from the good deeds as a compensation the other one will be given from his good deeds and if all have been gone from his good deeds have gone before he has paid off for what he has injured to the others then they will be taken from their misdeeds and loaded on his back and then he will be thrown head down into the hellfire. You will pay all the rights to the people on yaumil qiyamah even a sheep which has horns will have to pay back a sheep which has no horns. Ali says this is a report which is mufusir not mujumal it is clear and it is muhussus (clearly detailed) it cannot be abrogated by a generality so general hadith must be controlled by this one not the other way this is the restricting hadith and this is the dominant one. The mufusir is dominant over the non mufusir (i.e. mujumal). So any general hadith that says anyone who says Laillaha illala will enter paradise has to be controlled by this one. Yes you will go to paradise but first you have to fall head down into the hellfire. 58:42
Issue 89 Dajjal
And the Dajjal (the deceiver) will come and he is a kaffar one eyed and he is a deceiver with plenty of tricks and witchcraft. Told us Abdulla ibn Yusuf told us Ahmad ibn al Fath told us Abdul Wahab ibn Isa told us Ahamad ibn Muhammad told us Ahmad ibn Ali told us Muslim ibn al Hajjaj told us Muhammad ibn Muthana told us Muhammad ibn Jaffar told us Shu’ba from Qatada who said I heard Anas ibn Malik saying that the Messenger of Allah said no prophet has passed without warning his Ummah from the Dajjal the one eyed liar. I am telling you extra indeed he is one eyed and your Lord is not one eyed. Written between his eyes are kaffar.
With the same isnad to Muslim he says told me Suraij ibn Yunus told us Hushaim from Ismaeel ibn Abi Khalid from Qays ibn Abi Hazm from Mughera ibn Shu’bah he said nobody asked the Messenger of Allah about the Dajjal as I asked him (he was obssed about the Dajjal). The Messenger said why are you that much (what’s your problem about Dajjal). He said they say (the people with their rumors) that he has mountains of bread and meat and a river of water with him. So he will feed and he will have so much wealth (that he will deceive everyone). The Prophet saw said he is lower in the eyes of Allah than that (he will have no such things and the people are just spreading rumors he may say that to deceive you and you come to get some and you get nothing big propagandist first class). Told us Abdullah ibn Rabee told us ibn Saleem told us ibn arRabee told us Abu Dawood (the famous) told us Musa ibn Ismaeel reported to us Jareer reported to us Humaid ibn Jalal from Abi Dahma he said I heard Imran ibn Husain saying the Messenger of Allah saw said who hears about the Dajjal should try and get away from him. By Allah a man will come to him believing he is a believer and he will get caught in his trap because he has such shubahat (things that are so confusing and deceiving that he will follow him). 1:05 incomp
They asked Imran ibn Husain did the Prophet saw say that and he said yes he saw did. 1:06 incomp
Issue 90 al-Khidir is a Prophet
And prophethood is the revelation from Allah to someone with a knowledge he did not know before. (if you knew it before then it is not wahay or if you knew it but you were not certain then it becomes certain it is wahay). And messengerhood is Nabowa and extra. And the extra is sending to some people with commands, and he says there is no disagreement about this. And Khidir peace be upon him is a prophet and he did die. And Muhammad saw is the last prophet and there is no prophet after him. The Exalted and the Majestic says about al-Khidir, “I did not say it by my own command.” Verse 82 al-Khaf. So his prophethood is well established by this verse. So anybody doing something by the command of Allah must be receiving revelation.
Issue 91 Iblis
And that we believe that Iblis is alive staying (until the day of judgment) he addressed Allah swt admitting his sin but insisting on it, believing firmly Allah has created him from fire and beliving firmly that Allah swt made Adam (peace be upon him) from clay and the Exalted ordered him to make sujood, and he rejected the sujod and degraded Adam. That is he did not bother about Adam so he became a kaffar. Allah the exalted said about him, “I am better than him you created me from fire and you created him from clay.” 76 Sad
And prospone my death until the Day of Judgment 49 Araf
And because You misguided me I will sit on the right path and divert them from it, and he was from the kaffareen.
The reason why ibn Hazm is discussing Iblis (may Allah curse him) because some Jahimees said that Iblis was a mummin because he believed in Allah and that He created him out of fire and Adam out of clay he knows Allah gave him the commandment but the reason for his kuffur is that he rejected Allah’s order and degraded Adam. Ibn Hazm like most scholars is wrong to say Iblis became a kaffar because he degraded Adam he became a kaffar because he rejected Allah’s command. If he had said I will make sujud but I consider myself higher than Adam then Allah and Iblis would have had a different argument. And anyway Allah can make the one who is high honour the one who is low why not? Allah honored the humans by making them special compared to the rest of creation. Muhalla 2005/6/16 1hr:18min complete
Issue 96 Mu7alla 2005-07-06
(The definition of ijma) And iijma is what we are certain that all the companions of the Messenger of Allah knew and said it and nobody disagreed under them like our certainty that all of them may Allah have peace on them prayed with him the five daily prayers with this number of rukoos and sajood which we know or they knew that he prayed this way with the people in that way (because some of them did not pray with him but they knew but they were in the country side and they knew that he prayed like that and they did the same). Or that they all fasted with him, or that they knew that he fasted with the people Ramadan in residency and not in travel. And this is similar to all other shariah obligations etc which we are certain about. And those shariah obligations or prohibitions who doe not approve them or believe in them is not one of the Mummineen, and nobody disagreed that this is an ijma. And at that time the companions were the only mummineen on earth, and who claims that anything else that arised after them is also an ijma will be asked to bring an evidence and he will not be able to bring an evidence that he has an ijma that is valid and binding. 3:18 Masari talking 40 mins finishes talkinghalf win media player half sony
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If it happens that all the people in one generation will agree on something (so he is similar to Shafi) they would agree on a hukm which we don’t have certainty that the sahaba studied this issue then (because of other evidences ie the ummah cannot agree on batil) it is haqq, but it is not ijma (because the companions are not there and they are part of the Ummah and don’t forget you have to be able to count all the scholars and we should also ask how did they all manage to agree on that hukm there must have been an evidence really so again it is not productive but it gives you the good feeling that you are with the crowd). 41 mins Masari talking 46 mins 41 secs talks about idiot of Bagdad win media player
That he is definite that it is haqq is what he has mentioned previously with its Isnad there will be steadily a group from my Ummah dominant and clearly on the truth and they will not be harmed by anyone who lets them down until Allah’s command comes to pass. So from this it is impossible that in any time all the people of this generation even with one twinkle of the eye would agree on Khata (so there will be at least one person in this Ummah telling the truth). But it is not ijma because ijma is of all believers and the sahaba are missing out of that and they are very important believers. If we permit to call something ijma where one is out or two are out then we can go all the way until there is half and half. Some people say that it is known by ijma by the approval of the followers of Malik, Abu Haifa and Shafi’ , and this is a mistake because one of the companions within the group must have dissented because even in the Mathhab we have dissenting voices, (so how can we be sure that all scholars in the world agree on an issue).
Issue 99 actions of the people of Madinah BEST ARGUMENT EVER
And the duty is on every Muslim is that if the people disagree or someone is disputing in a certain issue that they go back to Quran and Sunnah of the Messenger of Allah and to nothing else and it is not permissible to go back to the action of the people of Madinah or any other people. Evidence for that is what Allah the exalted said “ O you who believe obey Allah and obey the Messenger and the ones in charge of you but if you disagree about anything then return it back Allah and His Messenger if you believe in Allah and the Day of Judgment verse 59 suratil Nisa. So it is well established that it is not permissible in the case of dispute to refer it to accept to Allah and the Messenger, and this also a prohibition of referring to anybody else. And Allah did not order them to return back to some believers and neglect the rest. And the Khulafah may Allah be pleased with them Abu Bakr, Umar and Uthman (Ali was in Kufah) were in Madinah and their governors were in Yemen, in Mecca, and other countries and they had sub governors in Basara, Kufa and Sham. And it is impossible to believe that theses pious people may Allah be pleased with them have kept the knowledge of halal and haram in Madinah and left the rest of the Islamic world in haram and batil. 1hr1 min Masari talking until 1hr1 min 39 secs win media player
Moreover the kings of Banu Umayyah they dropped one kakbira from the salah and they made khutba ahead of salah in the eid days until that spread all over the earth so if you refer to something which has been made wide spread you are not referring to the truth you are referring to the misdeeds of Banu Ummayya. Talks a bit till 1 hour 3 mins till 1 hour win media player
It is not permissible to use qiyas in Deen and points of views because the commandment of Allah ta ala has come that in case of disputes to refer it back to Allah and his Messenger and this is well established and if we refer to qiyas or to illa (or some sought of reasoning that is not in the text) which he claims or a point of view that is arbitrary from your mind then he has disobeyed Allah’s commandment to refer back to Allah and His messenger and connection with eeman and it is as severe as it is. Ali says and Allah swt says “ and Allah did not leave anything out of the book ayah 38 anam and Allah swt says “and we have sent down an explanatory book” 89 annahl and Allah says so that you explain to the people what has been revealed to them” ayah 44 annahal and the exalted says today I have perfected your religion ayah 3 suratil al maidah. And these verses implicate and entail the disapproval and annihilation of qiyas and point of view because the people of qiyas all agree that it is not permissible to use qiyas or rai’ as long as there is text. But Allah witnessed by these that the nass the text does not leave anything out. And Allah testifies that his Messenger has explained to the people all that has been revealed. And he testifies that the Deen is complete so it is well established that the nass has comprehended all the Deen, so why are you looking for something outside of the nass. So nobody will need qiyas or a point of view or somebody else’s point of view.
The reason why many argue for qiyas is that they are ignorant of the masses of hadith so the scholars are very poor in hadith so they want to substitute it with qiyas, and sometimes even argue with filthy hadith so the exsiting fiqh books need a massive overhaul. For example there was an attempt to make a new edition of the amuganee which is the main Hanbali fiqh book of ibn Qudama under the name of the president of the Islamic University of Riyadh Abdullah Abdul Muhsin Turki incomplete 1hr 15 mins approx
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We ask them those who do qiyas is every qiyas is all of it true or some of it is true and some of it is false. If they say all of it is true then they say the impossible (because we know there are various anologies which bring contradictory results) and this is not a matter of abrogation or a matter of reports 1hr 16mins incomplete
Issue 100 continued we ask them those who say qiyas is an authority or an argument is every qiyas which one does true or some of it is true and some of it is false. If they say that all of it is true then they are saying something that is not true (because there are so many qiyasis that bring contradictory results because some people make qiyas that something is halal and some people make the same qiyas on the same issue and make it haram so how can two different things be both the truth at the same time). And it is not a matter of abrogation or a matter of reports which you have to teacher others talks a bit never recorded it 1 hr 16 mins 21secs until all the way to 1 hour 28 mins 59 secs
If they say Allah the majestic says ponder O ye who have minds v2 alHashr , we respond to them saying the word itibar means be amazed it does not mean make qiyas. And Allah the majestic says in the cattle there is amazement. And in 111 sura Yusuf Allah also says his story was amazing so how do you connect this word used in sura Yusuf amazement to qiyas. And it is not acceptable that Allah is commanding us to make qiyas and does not explain to us how to make qiyas, what are the conditions of qiyas
mu7alla 2005-07-07a Allah says He will not burden a soul more than he can bare 286 sura baqara and if He commands us to make qiyas and he does not show us how this analogy should be done then He is burdening us beyond our capabilities.
Issue 110 wudu is obligatory
Wudu for salah is an obligation no salah will be accepted without wudu for the one who finds water. This is ijma in which no disagreement can be found amongst the scholars from the time of the sahabah up to the time of ibn Hazm. And the origin for it is the statement of the exalted, “O ye who believe, if you stand up for salah then wash your face and your hands up to your marafik (elbows) and wipe your heads and feet until ka’bain verse 6 surah maidah
Issue 111 wudu needs intention
And ablution is not valid until it has the intention of purification for salah. No difference for salah of fard or totawa’. It will not suffice one without the other. Evidence for that is the verse mentioned before because Allah did not order wudu accept for salah in general he said asalah without mentioning which salah it is. Abu Hanifah said wudu and full body wash does not need a niyah and it is even enough to have niyah to cool yourself down. And their argument is that he has been ordered to wash certain body parts. If he does that then he has done what he has been commanded. And they say we compared that ie made analogy to removing najasa. (If there is impurity on the towb you don’t have to have a niya to remove it). And some of their statement is that tayumum is only dust the symbolic ablution is only valid in the case of niya while wudu does not need niya. And Hasan ibn Hay one of the scholars of the Kufi mathahab but he is not Hanafi but na independent scholar said wudu and tayumum do not need niya. And Abu Yusuf (student of Abu Hanifah) said if one is having janaba and goes down a well to fill a bucket and in this he completely immerses himself in water this is not enough to remove his janabah (contradicting Abu Hanifah). But Muhammad ibn Hasan (main student of Abu Hanifah as well) this is enough to remove his janabah. Ali says: there argument that he is ordered to wash his body and or these body parts and he did that is a lie because he was not ordered to wash these bodies for the washing sake he was ordered to wash it for a certain intention. (When he stands for salah so he was ordered for something for a certain purpose to complete a certain other act. So if he doesn’t do it for that purpose and for that intention it is not that what he was ordered to do. Allah did not say O ye who believe wash your face from time to time for salah). Surah Bayinah verse 5 the Exalted and Majestic said the people of the book and the Mushrikeen have been ordered only to worship Allah exclusively pure,
So Allah has ordered us to worship Him alone with this niyah of worshiping Him and submitting to Him and this is general for all deeds of the deen (so they have to have a niyah unless there is exclusion or the niyah alone is necessarily existent).
Reported to us Hammam ibn Ahmad reported to him Abdullah ibn Ibraheem reported to him Abu Zayd ibn Marawe reported to him al-Tharabari reported to him al-Bukhari reported to him told us al-Humaydee reported to him Sufiyarn ibn Uaina reported to him Yahya ibn Saeed al-Ansari who was informed by Muhammad ibn Ibraheem al-Tamaymi that he heard Alka ibn Wa’kas al-Laythi saying that he heard Umar ibn Khattab on the mimbar saying I heard the Messenger of Allah (these isnads are all hearing so they are one of the best isnads in the universe) saying deeds are only on intention. And every person will get what he intended to get.
(We all know the famous hadith of the man who immigrated to marry a woman but he thought he would be called a muhajar, but you will not get the same reward as those who left their wealth and houses only to please Allah by leaving the domain of kufur to the domain of Islam).
Now concerning their qiyas Ali says: which says that it is like removing najasa it is batal because qiyas is always batal but even if it is true this will be the batil in itself. For a certain reason, one because we can tell them wht did you make qiyas of wudu on removing the najasa why is this better than making the qiyas on the taymum which is a subsititue of the wudu. And you have made qiyas on wudu in certain situations. (Some of them made a qiyas that since tayyumum is a subsitititue to wudu the dust should go up to the elbows but we know there is a clear hadith that they are going against that some of them did not know about). If they say that Allah (swt) says go to pure sand or pure earth verse 6 al-Maida and He did not say the same for the wudu (and what happened in the wudu He said if you want to go to salah then do the wudu he is specifying an act to be done).
And the other aspect is that they claim that removing the najasa is valid without niya is batil because removing every najasa as Allah has commanded is an attribute (if something is pure it is an attribute of that thing so if Allah makes it an attribute that your clothes have to be pure for salah then if they are pure that is the najasa has been removed then they are pure and the attribute is there. You don’t say that I want to remove the najasa because I want to make salah. This is because Allah said conditions on your salah is that your clothes are pure. How they become pure is irrelevant. All that is important is that there must be no najasa on them. So you are creating a condition not doing an act. And it is the same with the floor if the floor is pure you can pray on it but if it is najas you are not allowed to do salah on it. So if you clean the floor even if a Hindu comes and cleans it the floor is clean the attribute is there. The condition is there it is not an intention of an act it is a condition on a reality. So for najasa you don’t have to make the niya that I am removing the najasa because I want to pray in that thowb. So you can go in a thowb that is najas but when it comes to salah time now you have to stop because it is najas. So it is an attribute not a human act. So this qiyas is comparing to things that are not related).
And some of them say that if wudu needs a niya then the niya needs another niya we say this maybe compulsory for you because you made niya obligatory for tayummum and salah which is impossible. But the niya which has been commanded to have she is commanded by itself. (You should just have the intention to do salah that is the niya to do the act as ordered). Now he replies to Hasan ibn Hayth who said all these acts do not need an intention he is mistaken because the aya refutes him, ie if you stand for salah only then make wudu. (And you could also refute Hasan by saying wudu is a composed act not a natural act there is nothing really in the universe called making wudu the sharia actually defines what wudu is. But purity is well defined you can tell someone there is poo on your clothes that exists and everyone knows what that is whether from east or west it is a reality that anyone can recognize you don’t need to be a believer or disbeliever to understand that. But these things like wudu are composed from sharia and they would have no other meaning otherwise. For example if someone has never heard about Islam he will be amazed to see someone making his wudu and will ask why is he not also washing his belly and washing all of his head instead of wiping. If it is a normal wash for cooling you will start with the head not the hands so it is an unnatural act that needs an intention. While the reality does not need intention they are just recognizing the reality as such. So the nature of composed acts is that they are composed for a certain purpose and they don’t make any sense unless the niya is there. Because the wudu as acts is not a natural act. The shariah has never come to tell you how to pass urine or to push out your poo because these are natural acts and the body will do it in a natural way. But it tells you that you must clean afterwards and certain etiquettes on how to clean). Then ibn Hazm goes on to say that this is statement of ours is the same statement of Malik, Shafi, Ahmad ibn Hanbal, Ishaq ibn Rawai and Dawud (the Thahari). (Infact Abu Hanifa was singular in that). They are confused and the qiyas is invalid. Hasan ibn Salah is close to Abu Hanifa he is an associate school of the Hanifis so infact they are all wrong.
Issue 112 wudu is valid before farida
And Abu Muhammad says wudu is valid before the time and after the time of salah. Some people said wudu and taymum are only valid after they are done after the time of salah has entered. And others say salah is good before and after but taymum is valid only after time of salah starts. And others say wudu and taymum can be before the time and after the time. And their argument for that is for wudu not being valid before the time has entered is the verse that says “if you stand for salah wash your hands and your faces….”, and “if you are junub make tahara” so from these verses it looks like it is only when the time has come. Ali replies and this is not an argument for them it is an argument against them because Allah the exalted says he did not say when you stand for salah for farida (obligatory salah) he said when you stand for salah (Allah made it general for any salah) and the salah can be faridah or tatawa (voluntary) and all the people of earth have agreed (people of Islam) it is invalid unless you have ghusul or you have a wudu or tayyumum so it is obligatory for any one who wants to stand for any salah fard or tatawu that he will make a wudu if he is a people of wudu or make ghusul if he is a people of ghusul or make tayumum if he is a people of tayummum then he can pray. So if he does one of these then he is pure ready for the salah. And Allah did not say you have to pray immediately there is a difference maybe in walking to the masjid and if there is a difference of walking two minutes to the masjid then there could be a difference of two hours two days unless the Quran and Sunnah tell us that it cannot be longer than that. (So it is open so it doesn’t need to be for the wakd because you make your wudu and walk to the masjid and the time comes in when you reach the masjid you wudu would still be valid because you made it with the intention for that salah for the tatawu you don’t need it because it has any time). So since the verse did not make it obligatory for wudu and salah to be connected without any position neither in its text nor by any argument can be derived from it and since it is possible to have a small distance of time between the wudu or the purification and the salah and since there is a distance of time the time is unlimited and can be as long as you wish that’s for the farida and the tatawu its evident because the tatawu has no time what so ever and is open ended. So he has smashed them completely.
It is well established then by the top of the ayah that it is permismible to make the tatahur for the ghusul wudu and tayummum before the salah of faridah. All the ayah made obligatory is that it should be done with the intention for the salah. Another evidence its well estabilished and an agreement of all the people of Islam is that salah is valid immediately at the beginning of its time with one second the moment the time is in you can pray immediately. But if you have hadith and you need to make wudu it will be before the time by necessity. How can you do it if you want to do it immediately the salah is in. Another evidence hadathana Abdullah ibnul Rabbih hadathana Muhammad ibnul Mu’awayah hadathana Ahmad ibnul Shu’aib (Imam Nisa’) hadathana Kutayba ibnul shuaib an Malik an Summay an Abu Saleh an Abu Hurara that the Messenger of Allah said who makes the Ghusul for the day of jumma like the ghusul of jannaba and go very early he is as if he has sacrificed a camel (badana sacrificial camel for Hajj) and who goes early in the second hour is as if he has made a sacrifice of a baqara (cow) and who goes in the third hour is as if he has made a sacrifice of a kabs (ram) and who goes in the fourth hour is as if he has made a sacrifice of a chicken and who goes in the fifth hour is as if he has made the sacrifice of an egg. And when the Imam comes the angels will come to listen to the thikhr.
This is a clear evidence that it is permissible to have wudu or tayummum before the time of salah because the imam of the day of jumma will come out either slightly before the time or after the beginning of the time (because his kutba will not continue for five hours) and definitely in any case he is coming around the time of jumma and the one who went very early in the first hour of the day was most definetly going before the time time of jumma and we know the Prophet is speaking about the perfect case of someone making ghusl but he knows that some people will not be able to make ghusul and will have to substitute and make taymummum because of sickness (body burns) or no water.
And those who make a distinction between that wudu is permissible only up and until the time and taymmummum is not permissible is because they claim that the verse dictates that it has to be after before the beginning of the time but the Prophet by his action has shown that it can be before the time for wudu but not for taymummum. And their argument is that the Messenger of Allah made on the day of Fath
Approx. 32:47 mins mu7alla 2005-07
Ali said the later one of them from these mathhabs 06/03/28 when they saw that they could not control this point of view because of its internal corruption and stupidity they ran away to the following statement they said we don’t make any distinction between a big pool or an ocean or anything like that but we follow the certitude or the most reasonable well established point of view about the water which we are taking for wudu and itisal. If we have reasonable conviction that the an impurity has mixed with the water it is not permissible to use it even if it is the water of the ocean, and if we are not certain about that and we don’t have a reasonable conviction about it then we will be using it for wudu.
Ali says, and this mathhab is even more corrupt and more invalid than the one that they run away from for various reasons. Firstly, that they admit that it is ruling by conjecture, and this is not permissible because Allah the exalted says, “they follow conjecture and conjecture can not suffice instead of the truth.” And the messenger of Allah said, “beware of conjecture because conjecture is the most false of speech.” And nobody is worse than the one who rules in the religion of Allah which is the pure truth with conjecture which he himself admits that he is not certain about. Second objection that we ask them as you guessed that the impurity mixed with it then make a guess that the impurity has not mixed with it, because taking a conjecture is one of your fundamental rules, so what makes this one side of the conjecture reliable than the other side of the conjecture. And third objection that your statement is just an arbitrary statement without evidence (adlib Dum). And fourthly what do you mean with the word najasa has mixed with the water. Because nobody in the world understands what this means. And praise is to Allah. If you mean that every bit of the water has touched or is next to a bit of impurity then this is neighbourhood and not mixture. (because there is a bit of water and a bit of najasa so the water is still there). And in that way if every bit of water is having a bit of najasa next to it then it is only if the najasa is of the amount that is considerable, (maybe equal to the water). Otherwise there will be some pure water not touching najasa. And if they say all of it has become impure because of the mixing even if it doesn’t touch najasa then we say to them tell us then this is by necessity for you then in the whole ocean with just a drop of urine in it because you did not specify that it has to be touching (and the next water becomes najas by touching and so on and so on). Then you are stuck because the whole oceans are not suitable for purification. And if you refuse to admit that then we ask them then give use a certain amount you specify for impurity for when you exceed this amount then the water is impure, otherwise then it is not because then they say the ocean is okay. So if they specify a certain amount then they are completely working adhoc and completely misguided and almost mental, and if they don’t then they are stuck (because they have specify something). And their point of view is like a dead animal which you have to leave and you cannot eat and should not be used in deen. 11min:43 secs incomplete a carried on after 15min:43 secs
And also according to your ruling (ruling according to reasonable doubt) it is then compulsarory on you to say that in a cup of water which an amount like a fly dung from a urine of a dog fell into the cup then only that amount of water that became impure which is mixing with this najasa and the rest can be drank and so on. And the rest of the cup is pure and can be used and the same can be applied for a well in which a carr (six tones of water) of water is in it and then an ounce of urine is poured in it only one ounce of water has been contaminated (but ibn Hazm here knows full well that non of the water is contaminated so he is just mocking), and the rest is fine according to your rule only this amount will be contaminated and the rest will be pure and we and you and all of us are certain that this small amount does not mix with the tenth of this carr nor tenth of tenths, if you accept that then you have left all your old and new points of view, which are very bad views that even corrupt the brain. And if you runaway and say no what comes close to najasa becomes najas again (the theory of contamination by touching) then it will be applicable to the Nile and the two rivers are contaminated. Chose which one you want out of these two possibilities. 18min:01 secs imcomplete upto19mins:59 secs and if they say we are not certain in the case of the big ocean and river that all of it has been contaminated and that the one who performed wudu or drank from it has done that with what has mixed with najasa we say that the same applies for the well and the cup a big cup containing 10 pounds of water when we don’t see no najasa in it or smell it, then we are not certain that it has been contaminated the same way. And there is no certitude that all the water has been contaminated because we don’t see anything or smell anything. There is no certitude that the one who performed the wudu or the one who drank really drank the najasa. Even if it is so that some najasa is there then it does not indicate that your water has been contaminated by just being next to the najasa (this principle of next ie one molecule touches one molecule of water so that molecule touches the next molecule and so on and so on). And the guide for everyone is Allah.
BEST ARGUMENT EVER Ali said, I saw some of them who speak in fiqh and are annalist and have an inclination towards thinking and analytical conclusions saying every water in which a najasa has fallen but nothing has appeared of the najasa then there is no difference between plenty of little amount the ruling is the same that whoever uses it for wudu or for washing is using the correct one accept the small amount which has been changed by the najasa so his salah and his wudu and his drinking is halal and there is no problem with that. And we are certain that he used something without najasa and we are certain that he did not drink any haram. But if he uses all the water then he has definitely used the najasa so he has no wudu and no tahara. (what ibn Hazm is trying to run the problem for big amounts of water because he knows you are not going to consume all the water of the ocean so you are on the safe side but if it is the finite cup you are definitely using the najasa so you are not permitted that is the point he’s trying to make). And since this applies for the ocean and anything below (he’s trying to save the day) but if there is a limited amount like a big cup two or three use it for wudu etc and they consumed it all of them then one of them his wudu is invalid but I don’t know which and I am not going to tell anyone of them your wudu is invalid. And as we cannot tell which one has no wudu they are all permitted to perform salah with the najasa (one of them at least). Ali said I had a debate with one of these gentlemen may Allah have mercy on his soul (he must have died before ibn Hazm wrote this) and I forced him to admit that according to another rule from his mathhab that he must order all of them to repeat their wudu, because they are not in certitude that they are in purity and you have to have certitude that you are in purity because according to their mathhab and our mathhab and all Muslims that normally you are not in a tahara (because you sleep or you must go to the bathroom by necessity you must have gone to the bathroom yesterday or even ten days ago) so how can you be certain that now you are in a tahara with certitude.(and this water is questionable) 26 minutes 30 seconds incomplete
Sharh Certitude and non-certitude
First of all ibn Hazm is very strict anti thun. But the other scholars have a point of view. Because not in all events you are having the certitude there will be some non-certitude there. For example there is legal terminology called beyond reasonable doubt. You have beyond possible doubt this is known as certitude. Like for example tawatur it is impossible to doubt it. It is beyond possible doubt that there was not an event called world war two there was a big war in the world but through tawatur and there is no reason for all these humans to come together and agree on this lie, that’s impossible. So this is beyond certitude the moment you interact with it and see its evidences infact you don’t even ask for its evidences because it produces necessary knowledge. This is beyond possible doubt. Now beyond reasonable doubt is what courts go along when proving someone to be a criminal when they ask for two witnesses and even if they have been interrogated separately you cannot exclude with certitude that they have agreed on this witness and they are sufficiently sophisticated. In 99% of the time you can expose them in the cross examination and find some contradiction and make them a joke for the court, and that has happened quiet often. But we know of cases that have been overturned later in which the first jury or the first court for that matter concluded something then it has been proven to be false. And that is ruling to according to that because that is the nature of this universe it is not a pure universe like that of the next universe. Because in this universe good and evil truth and falsehood are mixed although it is overwhelmingly true overwhelmingly good by the grace of Allah swt He could have made it half and half and then we would really be in trouble. But most humans from nature are not liars by their own structure. When they lie they have to do an energetic thinking and analysis, but normally they tell the truth spontaneously. All of these things make it that the shariah made anything which is established beyond reasonable doubt take it as good as certitude and permitted that because this is the nature of the universe and you will not be accountable on the day of judgment as long as you did your best. Like the case of ijtihad the hakim makes an ijtihad he may make a mistake. So ibn Hazm here is a bit too extreme on the matter of attacking thun. The thun that is in the Quran is not the evidence that is almost equally balanced on both sides but is the pure conjecture that has no proof whatsoever. So the other scholars are correct on this point. And the second point that he is arguing about if you have guessed that najasa has mixed with it then guess that najasa has not mixed with it. But the problem with this is that on the giving condition most likely they mean that if you look at the water or the sea there is nothing aparant that shows najasa and we don’t see for example that there is a river full of najasa falling in it then we can conclude that no najasa has touched it according to their mathaab (which is faulty we know that but non the less) based on that we have reasonable ground to believe that it is pure. So they really mean that that other side is more balanced, the other side is still available. There falsehood is that they did not go to the general principle that the ruling of all water in the universe are clean. You have to prove that it is unclean by seeing najasa or smelling it that is the correct direction to take not this one. And the shariah has put it on something that is visible and smellable, not something that is microscopic because if that is the case then the whole ocean would be contaminated. So when scientist say that this city water is not drinkable it means the bacterial levels have exceeded a certain level below that it is fine but they never say that the bacteria count should be zero. This is the same with missions and poisons in the air. It is always a certain percentage it is never zero. So again here ibn Hazm is going overboard. The fourth thing is essentially repeating what he has said before when he says what do you mean by mixing. Because they really didn’t have a knowledge of chemistry and physics enough to certain level at that time. Do you mean that a bit of water is here and a bit of najasa is there then his earlier argument will apply that is if you can separate the water then fine but if the bit of najasa that is left lets assume that it is as small as a molecule for example let us say that it is the fat of a pig, if it is like that if it is apparent that is the level is high and can be seen by the senses of human beings not the tools of laboritaries, because the shariah is addressing people that are everywhere in the deseret in the jungles in the cities, if you cannot smell see it or detect it then fine treat it like non existence, (but their mathhab is invalid anyway). So the four points of rebuttal are going over board in some aspects, but their mathhab is faulty anyway independent of these rebuttals.
Issue 275 The Witr Prayer Is Not An Obligation
Prayer consists of two types, the obligatory prayer and the voluntary. The prayer that is an obligation is defined as that which if someone abandons it intentionally he will be disobeying Allah the Mighty and Majestic. The prayers that are an obligation are the following five; Zuhur, Asr, Magrib, the final prayer Isha and Fajr. If you miss one these prayers due to forgetfulness or sleep you are required to make it up. Furthermore obligatory prayers are of two types; firstly the prayer that is obligatory on every Muslim who possess sound mind, has reached maturity whether they are male or female, and whether he be free or slave, and they are the prayers which we have just mentioned (the five daily prayers).The second type of prayer is the obligatory prayer that falls on the few that are present. Therefore if they establish the prayer then the rest of the Muslim Ummah is relieved from establishing the prayer. This prayer is known as the funeral prayer of the Muslim.
The voluntary prayer is that which if one abandons it intentionally he will not be disobeying Allah the Mighty and Majestic. These prayers are the following; the Witr, the two rakat before the Fajr prayer (two Sunnah of Fajir), the two Eid prayers (Eid-ul Adha and Eid-ul Fitr), the prayer to ask for rain, the eclipse prayer, the prayer of Duha, those voluntary prayers which a person may do before an obligatory prayer or after an obligatory pray (for example four Sunnah before Zuhur or two Sunnah after Magrib), the Isfa n Ramadan, the Tahajud at night and every voluntary prayer a person does (for example two rakat before you have a school exam asking Allah for help). Consequently it is disliked to leave all of these voluntary prayers just mentioned.
The proof that there are only two types of prayer, (that is one being an obligatory prayer and the other being a voluntary prayer), is purely logical. This is simply because either by abandoning a prayer it will be disobedience to Allah the Most High (so this must mean that this type of prayer is obligatory), or either by abandoning a prayer you will not be disobeying Allah, so this will mean that this type of prayer is voluntary).There is no middle way between these two types of prayers.
We (ibn Hazm) state that the words, fard, wajib, hattum, laazum, al-aktoob are words which all share the same meaning (obligatory) and we have discussed the nature of these types above. Plus our statement when we say at-tatawu and nafala have one meaning (they both mean voluntary) and we have also discussed there nature in the discussion above. A number of people say there is a third type which is called wajib. Abu Muhammad (ibn Hazm) says this is a mistake because it is a claim without proof and a statement that makes no sense. And the person who states this cannot even explain his intent by it (al-wajib what does it mean they cant even state clearly if it means fard or voluntary). And if they say indeed some of these words like wajib has more emphasis than other voluntary acts we say that is correct some voluntary acts have more emphasis than others. But that does not mean then that you can no longer call that strong voluntary act and obligation (because it will still be a voluntary act).
Are you saying that wajib is neither an obligation nor a voluntary act? Is the one who abandons it disobeying Allah or is he not disobeying Allah. And it must be from these two types and there is no way for a third category. So if he abandons it he is disobeying then ii is therefore an obligation (fard) and if he abandons it and he is not disobeying then it is not fard.
Told us Abdullah ibn Yusuf told us Ahmad ibn Fath told us Abdul Wahab ibn Isa told us Hamd ibn Muhammad told us told us Ahmad ibn Ali told us Muslim ibn Hajjaj told us Qutaybah ibn Saeed told us Malik ibn Anas told us Abi Suhaib ibn Malik told us Abihi (his father) that he heard Talhah ibn Ubaydullah saying a man came to the Messenger of Allah asking about Islam. So the Messenger of Allah said five prayers in the day and night. The man said is there any more upon me. The Messenger of Allah said no accept if you want to make voluntary and he mentioned the remainder of the hadith until the part where the man turned his back while saying I swear by Allah I will not increase on this and I will not decrease from it. So the Messenger of Allah said he is successful if he is truthful.
And this is a text from the Messenger of Allah to support our statement and there is nothing accept wajib or tatwu. With the exclusion of the five prayers there is then only voluntary prayers and no one will be able to disprove this. And as for the obligation of the vow there is Allahs statement “fulfill the agreements” chp 5 v 1, and the Messengers statement “whoever vows to obey Allah then fulfill it.” And there is no disagreement of anyone in the Ummah that the five prayers are fard and whoever opposes this then he is a kaffar.
As for salah of janaza being fard upon some people then there is the statement of the Messenger “pray over your companion.” And there is no difference that if some people establish the funeral pray then it leaves the obligation of the rest. As for everything excluding the five being voluntary then there is a consensus accept in witr for verily Abu Hanifa says the witr is wajib. It has been narrated from some of the mutaqadameen that witr is fard.
The proof for those who say witr is fard is that which we have related with a chain of narration being mentioned up to:
Muslim told us Harmalatu bin Yahyah told us ibn Wahb told us Yunus (he is ibn Yazid) from ibn Shihab from Anas bin Malik. Then he mentioned the hadith of Isra and in the hadith the Messenger said Allah azzawajal has made fifty prayers an obligation on my Ummah then the Prophet mentioned the returning back to his Lord up until the Messenger said I returned back to my Lord so he said it is five and it is fifty sura kaf 59 v 29 “and my word cannot be changed.”
So this is a report from Allah being free from change. So it is now right to say that the prayers will never change from five and we have been secured from any abrogation from this matter for ever by this text. So the speech is false by those who say that verily witr is an obligation or tahajud of the night is an obligation and is a statement that we have related from al Hassan.
Issue 276 those that prayer is obligatory on
There is no prayer upon any man or woman who hasn’t reached puberty and it is recommended that if they are taught the prayer when they and they are able to comprehend it because of the statement of the messenger of Allah which we have mentioned earlier then pen has been lifted from three. So the Prophet mentioned in this hadith the child until he attains puberty. And the messenger of Allah had taught some of the rulings of prayer to ibn Abbas before he attained puberty. And it is recommended that when the child reaches seven years old that they practice the prayer (accustom themselves to it). And when they reach ten years old they are to be disciplined in the prayers. As has been mentioned from Abdulla ibn Rabbe’ who was told by ibn Saleem who was told by ibn Arabi who was told by Abu Dawood who was told by Muhammad b Isa who was told by Ibraheem b Sa’d from Abdul Malik b Rabi’ ibn Sabara from his father from his Grandfather who said the messenger of Allah said command the child with the prayer when he reaches seven years of age and when he reaches ten years of age then hit him with regards to prayer.
Issue 277 the one who is sleeping or majnoon or menstruating
There is no prayer upon the crazy nor upon the one who has fallen unconscious nor the woman who is on her menses nor the woman who is on child birth none of them have to make up any prayers accept the majnoon when he recovers and the unconscious when regains consciousness, or a woman when she becomes pure or the woman who is confined to the child bed accept when it is at a time that they are able to catch it after they have been cleansed. Proof of this is the Messengers statement the pen has been lifted from three then he mentioned the crazy one until he recovers as for the woman who is in menstruation or is in child birth not having to make up the pray this is definite consensus.
What about the hadith that says “ Narrated ‘Aisha: Fatima bint Abi Hubaish came to the Prophet and said, “O Allah’s Apostle I get persistent bleeding from the uterus and do not become clean. Shall I give up my prayers?” Allah’s Apostle replied, “No, because it is from a blood vessel and not the menses. So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers.” Hisham (the sub narrator) narrated that his father had also said, (the Prophet told her): “Perform ablution for every prayer till the time of the next period comes.” Book HYPERLINK “http://www.searchtruth.com/book_display.php?book=4&translator=1&start=0&number=228” #4, Hadith HYPERLINK “http://www.searchtruth.com/book_display.php?book=4&translator=1&start=0&number=228” \l “228” #228
(24) Narrated Mu’adha: A woman asked ‘Aisha, “Should I offer the prayers that which I did not offer because of menses” ‘Aisha said, “Are you from the Huraura’ (a town in Iraq?) We were with the Prophet and used to get our periods but he never ordered us to offer them (the Prayers missed during menses).” ‘Aisha perhaps said, “We did not offer them.” (Book HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=318” #6, Hadith HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=318” \l “318” #318)
(27) Narrated ‘Aisha: Fatima bint Abi Hubaish asked the Prophet, “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers.” (Book HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=322” #6, Hadith HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=322” \l “322” #322)
(31) Narrated ‘Aisha: The Prophet said to me, “Give up the prayer when your menses begin and when it has finished, wash the blood off your body (take a bath) and start praying.” (Book HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=327” #6, Hadith HYPERLINK “http://www.searchtruth.com/book_display.php?book=6&translator=1&start=0&number=327” \l “327” #327)
As for the one who is fallen unconscious indeed we have related from Ammar bin Yasser, Ata, Mujahid, Ibraheem, Hammab bin Abi Sulaiman and Qatadah that the one who falls unconscious should make it up. Sufyan says he should make it up if he regains consciousness when the sun goes down (that is Zuhur and Asr) only. And Abu Hanifah says if a person falls unconscious from five prayers he should make them up but if he falls unconscious for more than five he shouldn’t make it up. Ali says as four Abu Hanifah’s statement it is at the utmost degree of corruption because he didn’t bring any text for what he has said nor has he brought any qiyas because he said the one who has fallen unconscious for six prayers doesn’t have to make up anything from the prayers and he made it an obligation on the one from five prayers to perform it so he didn’t make qiyas upon the one who has fallen unconscious who has missed five on the one who has missed six in not having to make up prays. Neither did he make qiyas of the unconscious one to the one who sleeps being that it is necessary for the one who sleeps through his prayers to make up every prayer he sleeps through.
And it is authentically narrated from ibn Umar being in opposition to Ammars statement being that which we have related from Ammar is only if he is unconscious of four prayers then he makes it as we have related from AbdurRazaq, ibn Juraij from Nafi that ibn Umar suffered once from falling unconscious until he missed the prayer then he regained consciousness but he didn’t pray that which he missed and it has also been related from Abdullah ibn Umar from Nafi’ ibn Umar fell unconscious for a whole day and night but he did not make up what he had missed and from ibn Juraij, from ibn Tawus from his father saying if the sick person falls unconscious then he regains consciousness he does not repeat his salah. Mammar said I asked Zuhuri about the one who falls unconscious sohe said he doesn’t make it up and from Hammad ibn Salamah from Yunus ibn Ubaid from Hassan al-Bassari and Muhammad ibn Sirin who both said regarding the unconscious one he doesn’t have to make up the prayer which he has regained consciousness from. Hammad said I said to Azim ibn Buhdallah should you repeat that which you have fallen unconscious in he said as for that no.
Ali says the one who falls unconscious cannot perceive nor understand so the addressing to him has been lifted if all those we have mentioned are not of those who are addressed with performing the prayer in its time. So it performing it is not permissible in other than its time because Allah has not commanded him with it and a prayer that Allah hasn’t commanded then it is not an obligation and with Allah is success.
Issue 278 Sleep and prayer
As for the one who has become intoxicated up until the time of the salah has left or he slept through it until the time had left or he forgot it until the time had left therefore it is an obligation on theses specific people to pray it And Allah ta ala says do not come close to the prayer until you know what you are saying chp4 v 43 so Allah did not permit for intoxicated one to pray until he knows what he says. Abdullah b rabee’ who was told by that Muhammad b Muawiyah who was told by that Ahmad b Shu’ab told him that Qutayba b Saeed who was told by Hammmad b zayd from Thabit he is Albannanee from Abdullahi b Reebah from Abi Qutadah that the messenger of Allah said there is no negligence in the sleep but only negellence is whilst one is awake. So if one of forgets a prayer or sleeps through it then he must pray it when he remembers it. And we have also narrated it from Anas with a connected chain and all of this is a definite consensus.
Issue 356 Takbir
And the sacredness (Ihram)of Takbir is fard the salah is not allowed accept with it. Abdurrahman ibn Abdullahi ibn Khalid told me that Ibrahim ibn Ahmad told him that Farabari told him that Bukhari told him that Musdad told him that Yahyah ibn Saeed al-Qattan told him from Ubaidullah he is the son of ibn Umar that Saeed ibn Mukbarai told me from his father from Abu Huraira that the Messenger of Allah entered the mosque then a man entered and prayed then he mentioned the hadith and in it the Messenger of Allah said go back then pray for verily you have not prayed.repeating this statement three times. So the man said by He who has sent you with the truth there is none better than Him teach me. The Messenger of Allah said when you stand to pray make takbir.
So the Messenger commanded with takbir of ihram so whoever abandons it and he does not pray as he is commanded and whoever hasn’t prayed as he is commanded then he hasn’t prayed as the Messenger said. Those who say that the tabirutul ihram is wajib are Malik, Shafi, Ahmad and Dawood. And Abu Hanifah says he doesn’t have to do takbir if he mentions Allah however he mentions him for example he says Allahu Athamu and so on. And they allow this also in the athan. But they don’t allow the prayer to be opened with Allahu alim. And this is confusion and destruction for Islam and a new corrupt legislation. Ali says and Abu Hanifah’s blind followers use the proof of Allah’s statement chp 87 verse 14, Truly he is successful he who purifies himself and mentions the name of his Lord then prays.” Ali says there is no action of prayer nor its description mentioned in this verse. But the hadith that was mentioned in the hadith there are actions of the prayer which is not allowable accept by it. So the hadith is not in contradiction of the verse but rather in the verse there is proof that remembrance of Allah’s ta ala name it isn’t a prayer because Allah said “then pray.” So Allah attached the prayer to mentioning his name so it is correct to say it [the mentioning of His name] is before the prayer. For example Allah ta ala statement chp 20 v 14 and establish the prayer for my remembrance. So this mentioning of Allah’s name it is the goal (purpose, intent) towards Him in ones intention in performing the prayer to Him.
Issue 357 What can be said in Takbir
That which is available is allowable in the takbir is Allahu akbar, Allahu al-akbaru, al akbaru Allahu, alkabir Allahu, Allahu al-kabiru, Arrahman akbaru, and any name from Allah’s names you can mention with the takbir. And no other words are allowed other than these because the Prophet said then make takbir 9when you stand to pray). And all of this takbirun. And takbir does not come in any other ways but these and this is a statement of Abu Hanifah Shafi and DAwood. And Malik says he is not allowed accept to say Allahu akbar and this is making restriction to a takbir without proof and some people claim that there is a hadith when u stand to pray then say Allahu akbar. Ali says this is batil this has never been known and had we found a sahih hadith on this issue we would have spoken with it but if they say with this (Allahu akbar) has been the action of the people. We say to them the people haven’t been doing actions accept in the sequence of the wudu just as mentioned in the verse.
And you people allow its reversal and the actions of the people in wudu have never been accept or other than do istinshaq and istinthar (blow out of the nose) with its authenticity from the command of the Prophet. And you people say whoever leaves it is then his wudu is complete and his salah is complete. And the peoples actions wre never other than reading a surah with Fatihah in subh and from the beginning rakats from the remaining prayers. But you people say if we leave the sura then his prayer is complete. And the action of the Ummah has never been accept raising the hands of takbir of ihram. And you say if he doesn’t raise his hands his prayer is complete. So you only see an action to be proof when you like, not when you don’t like and there is are many examples like this and in Allah there is success.
Issue 372 Sitting in prayer
And the siiting after raising ones head from the finale sajjada of the second rakat is an obligation in every obligatory prayer aswell as the voluntary prayer excluding that which we have mentioned earlier from the types of witr prayer. If the salah is only two rakats then he he shall assume the position of sitting where in he erects hiss right foot and he rests the left foot. And if the salah is thre rakats or four rakats then he sits on his left foot and erects his right foot as has been mentioned. And he sits in the finale sitting which is before the salutation while his bootom is touching the floor and his right foot is erect and spreading out his left. And it is an obligation upon him to make tasshud in each sitting from the two sittings which we mentioned. Abdullah b Rabbih told me that Muhammad b Ishaq told him that ibn Arabi told him that Abu Dawood told him that Isa b Ibraheem told him that ibn Wahab told him from Layth b Sad from Yazid b Abu Habeeb from Muhammad b Amaru ibn Halhalla from Muhammad b Amru b Atta that he was sitting with a group of the companions of the Messenger of Allah so they described the prayer of the Messenger of Allah and in its description so if one sits in the two rakats he sits on his left foot. So if he sits in the finale rakat his left foot is bought forwarb and he assumes the sitting position. Shafi and Abu Sulaiman say this as well. Abu Hanifa and Malik say that sitting in both sittings are the same. Ali says this goes against the athar without any proof. And Abdullah b Yusuf told me that Ahmad b Fath told him that Abdul Wahab b Isa told him that Ahmad b Muhammad told him that Ahmad b Ali told him that Muslim b Hajjaj told him that Ishaq and he is the son of Rahaweh told him that Jarre b Abdul Humayd informed him from Mansur he is the son of Al-Mu’tamar from Abi Wa’eel from Abdullah b Masood said that the messenger of Allah said to us indeed Allah is asSalam so any one of you sits in the salah then he must say attahiyato lilahil was salawatu watayayebatu assalamu alaika ayuhanabiyu wahrahmatullilhee wa barakatoohoo asalamu alayna wala ibadilahi assalaheen ashadu anlaillaha illulla wasshadu anna Muhammadan abdahu wa rasullahu. And Shuba and Sufyan athawri and Za’ida all of them narrate this from Mansur from Abi Wa’eel from ibn Masood from the Prophet word for word. And Yahyah al Qattan, Abu Mu’aweyaah, Al Fudail ibn Ayyard Abu Nu’ain Abdullahi ibn Dawood AlQuraybee, and Waki’ all of them narrated from al Ama’sh from Abi Wail with this chain and this wording.
And also it has been narrated from ibn Masood with this chain and wording from Abu Mamar abdullahi b Sakbara, Alqama, al Aswad, and Abu al-Bukhtari.. So if one makes tashahood according to that which has been narrated from Abu Musa ibn Abbas and ibn Umar all narrating from the Messenger then this is good.and that which I choose is the choice of Abu Hanifa Sufyarn Athawri Ahmad and Dawood. And Shafi has chosen that which has been narrated from ibn Abbas.Malik has chosen the tashahood according to the statement of Umar and his son (Umars son) and everybody else we have mentioned have conflicted with Umars view. And some of the old people say the sitting in the prayer is not fard. Abu Hanifa says the sitting is a fard but tahasshud is not. Malik says the sitting is fard and mentioning Allah swt in the sitting is fard but the tashahood is not fard. And all of these statements are wrong because the Prophet commanded to do the tasshaud whilst sitting In the salat. So the tashahood becomes fard. And the sitting becomes fard because one cannot do to tashaood except in it. Cosequently it is not allowed for something to be non obligatory if an obligation is only complete through this non obligatory action . and we have related from Shu’bah from Muslim Abu Nadar who said I heard Hamlah ibn Abdurrahman who said I heard Umar b Khattab there is no prayer accept with tashahood and from Nafi’ the mawla of ibn Umar who said whoever does not say the tashahood then he has no prayer and this is the statement of Shafi and Abu Sulaiman. And some of the say had the first sitting been fard the prayer would not be valid if one leaves it by forgetting it. Ali says this is nothing because the Sunnah which came to show its obligation it is the same Sunnah which came to say the salah is valid if one forgets. And these people say to sit dilbitery in the place of standing whilst in the prayer is haram and invalidates the prayer if one does it dilebartry. And they also say it does not invalidate it if one forgets. Likewise sending the salutations before the completion of the salah, and there is no difference between the prayer standing in place of sitting (review later). They need to reexamine this evident corruption and to Allah there is Tawfiq.